A Traveler's Narrative by 'Abdu'l-Bahá, 1844-1921

Baha'i Terms of Use
You have permission to freely make and use copies of the text and any other information ("Content")
available on this Site including printing, emailing, posting, distributing, copying, downloading, uploading,
transmitting, displaying the Content in whole or in part subject to the following:
1. Our copyright notice and the source reference must be attached to the Content;
2. The Content may not be modified or altered in any way except to change the font or appearance;
3. The Content must be used solely for a non-commercial purpose.
Although this blanket permission to reproduce the Content is given freely such that no special permission is
required, the BahÃ¡âÃ− International Community retains full copyright protection for all Content included at
this Site under all applicable national and international laws.
For permission to publish, transmit, display or otherwise use the Content for any commercial purpose, please
contact us (http://reference.bahai.org/en/contact.html).
Baha'i Terms of Use 1

Contents
• Baha'i Terms of Use
• A TRAVELERâS NARRATIVE WRITTEN TO ILLUSTRATE THE EPISODE OF THE BÃB
• [Pages 1â20]
• [Pages 21â40]
• [Pages 41â60]
• [Pages 61â80]
• [Pages 81â94]
Contents 2
A TRAVELERâS NARRATIVE WRITTEN TO
ILLUSTRATE THE EPISODE OF THE BÃB
[Pages 1â20]
Touching the individual known as the BÃ¡b and the true nature of this sect diverse tales are on the tongues
and in the mouths of men, and various accounts are contained in the pages of Persian history and the leaves of
European chronicles. But because of the variety of their assertions and the diversity of their narratives not one
is as worthy of confidence as it should be. Some have loosed their tongues in extreme censure and
condemnation; some foreign chronicles have spoken in a commendatory strain; while a certain section have
recorded what they themselves have heard without addressing themselves either to censure or approbation.
Now since these various accounts are recorded in other pages, and since the setting forth thereof would lead to
prolixity, therefore what relates to the history of this matter (sought out with the utmost diligence during the
time of my travels in all parts of Persia, whether far or near, from those without and those within, from friends
and strangers), and that whereon the disputants are agreed, shall be briefly set forth in writing, so that a
summary of the facts of the case may be at the disposal of those who are athirst after the fountain of
knowledge and who seek to become acquainted with all events.
The BÃ¡b was a young merchant of the Pure Lineage. He was born in the year one thousand two hundred and
thirty-five [A.H.] on the first day of Muharram, 1 and when after a few years His father Siyyid
Muá¸¥ammad-Riá¸Ã¡ died, He was brought up in ShÃ−rÃ¡z in the arms of His maternal uncle MÃ−rzÃ¡
Siyyid âAlÃ− the merchant. On attaining maturity He engaged in trade in BÃºshihr, first in partnership with
His maternal uncle and afterwards independently. On account of what was observed in Him He was noted for
godliness, devoutness, virtue, and piety, and was regarded in the sight of men as so characterized.
In the year one thousand two hundred and sixty [A.H.], when He was in His twenty-fifth year, certain signs
became apparent in His conduct, behavior, manners, and demeanor whereby it became evident in ShÃ−rÃ¡z
that He had some conflict in His mind and some other flight beneath His wing. He began to speak and to
declare the rank of BÃ¡b-hood.2 Now what He intended by the term BÃ¡b [Gate] was this, that He was the
channel of grace from some great Person still behind the veil of glory, Who was the possessor of countless
and boundless perfections, by Whose will He moved, and to the bond of Whose love He clung. And in the
first book which He wrote in explanation of the SÃºrih of Joseph,3 He addressed Himself in all passages to
that Person unseen from Whom He received help and grace, sought for aid in the arrangement of His
preliminaries, and craved the sacrifice of life in the way of His love.
Amongst others is this sentence: âO Remnant of God, I am wholly sacrificed to Thee; I am content with
curses in Thy way; I crave naught but to be slain in Thy love; and God the Supreme sufficeth as an Eternal
Protection.â
He likewise composed a number of works in explanation and elucidation of the verses of the QurâÃ¡n, of
sermons, and of prayers in Arabic; inciting and urging men to expect the appearance of that Person; and these
books He named âInspired Pagesâ and âWord of Conscience.â But on investigation it was discovered that He
laid no claim to revelation from an angel.
A TRAVELERâS NARRATIVE WRITTEN TO ILLUSTRATE THE EPISODE OF THE BÃB 3

The Project Gutenberg EBook of A Travelerâs Narrative by âAbduâl-BahÃ¡
Now since He was noted amongst the people for lack of instruction and education, this circumstance appeared
in the sight of men supernatural. Some men inclined to Him, but the greater part manifested strong
disapproval; whilst all the learned doctors and lawyers of repute who occupied chairs, altars, and pulpits were
unanimously agreed on eradication and suppression, save some divines of the ShaykhÃ− party who were
anchorites and recluses, and who, agreeably to their tenets, were ever seeking for some great, incomparable,
and trustworthy person, whom they accounted, according to their own terminology, as the âFourth Supportâ
and the central manifestation of the truths of the Perspicuous Religion.
Of this number MullÃ¡ á¸¤usayn of BushrÃºyih, MÃ−rzÃ¡ Aá¸¥mad of Azghand, MullÃ¡ á¹¢Ã¡diq
Muqaddas [the Holy], Shaykh AbÃº-TurÃ¡b of Ishtihard, MullÃ¡ YÃºsÃºf of ArdibÃ−l, MullÃ¡ JalÃ−l of
UrÃºmÃ−yyih, MullÃ¡ MihdÃ− of Kand, Shaykh SaâÃ−d the Indian, MullÃ¡ âAlÃ− of BastÃ¡m, and the
like of these came out unto Him and spread themselves through all parts of Persia.
The BÃ¡b Himself set out to perform the circumambulation of the House of God.4 On His return, when the
news of His arrival at BÃºshihr reached ShÃ−rÃ¡z, there was much discussion, and a strange excitement and
agitation became apparent in that city. The great majority of the doctors set themselves to repudiate Him,
decreeing slaughter and destruction, and they induced á¸¤usayn KhÃ¡n AjÃºdÃ¡n-bÃ¡shÃ−, who was the
governor of FÃ¡rs, to inflict a beating on the BÃ¡bâs missionaries, that is on MullÃ¡ á¹¢Ã¡diq Muqaddas;
then, having burnt his moustaches and beard together with those of MÃ−rzÃ¡ Muá¸¥ammad-â AlÃ− of
BarfurÃºsh and MullÃ¡ âAlÃ−-Akbar of ArdistÃ¡n, they put halters on all the three and led them round the
streets and bazaars.
Now since the doctors of Persia have no administrative capacity, they thought that violence and interference
would cause extinction and silence and lead to suppression and oblivion; whereas interference in matters of
conscience causes stability and firmness and attracts the attention of menâs sight and souls; which fact has
received experimental proof many times and often. So this punishment caused notoriety, and most men fell to
making inquiry.
The governor of FÃ¡rs, acting according to that which the doctors deemed expedient, sent several horsemen,
caused the BÃ¡b to be brought before him, censured and blamed Him in the presence of the doctors and
scholars, and loosed his tongue in the demand for reparation. And when the BÃ¡b returned his censure and
withstood him greatly, at a sign from the president they struck Him a violent blow, insulting and contemning
Him, in such wise that His turban fell from His head and the mark of the blow was apparent on His face. At
the conclusion of the meeting they decided to take counsel, and, on receiving bail and surety from His
maternal uncle á¸¤Ã¡jÃ− Siyyid âAlÃ−, sent Him to His house forbidding Him to hold intercourse with
relations or strangers.
One day they summoned Him to the mosque urging and constraining Him to recant, but He discoursed from
the pulpit in such wise as to silence and subdue those present and to stablish and strengthen His followers. It
was then supposed that He claimed to be the medium of grace from His Highness the Lord of the Age (upon
Him be peace); but afterwards it became known and evident that His meaning was the Gatehood
[BÃ¡bÃ−yyat] of another city and the mediumship of the graces of another Person Whose qualities and
attributes were contained in His books and treatises.
At all events, as has been mentioned, by reason of the doctorsâ lack of experience and skill in administrative
science, and the continual succession of their decisions, comment was rife; and their interference with the
BÃ¡b cast a clamor throughout Persia, causing increased ardor in friends and the coming forward of the
hesitating. For by reason of these occurrences menâs interest increased, and in all parts of Persia some [of
Godâ s] servants inclined toward Him, until the matter acquired such importance that the late king
Muá¸¥ammad ShÃ¡h delegated a certain person named Siyyid Yaá¸¥yÃ¡ of DarÃ¡b, who was one of the best
known of doctors and Siyyids as well as an object of veneration and confidence, giving him a horse and
[Pages 1â20] 4
money for the journey so that he might proceed to ShÃ−rÃ¡z and personally investigate this matter.5
When the above-mentioned Siyyid arrived at ShÃ−rÃ¡z he interviewed the BÃ¡b three times. In the first and
second conferences questioning and answering took place; in the third conference he requested a commentary
on the SÃºrih called Kawthar 6 , and when the BÃ¡b, without thought or reflection, wrote an elaborate
commentary on the Kawthar in his presence, the above-mentioned Siyyid was charmed and enraptured with
Him, and straightway, without consideration for the future or anxiety about the results of this affection,
hastened to BurÃºjird to his father Siyyid Jaâfar, known as KashfÃ−, and acquainted him with the matter.
And, although he was wise and prudent and was wont to have regard to the requirements of the time, he wrote
without fear or care a detailed account of his observations to MÃ−rzÃ¡ Lutf-âAlÃ− the chamberlain in order
that the latter might submit it to the notice of the late king, while he himself journeyed to all parts of Persia,
and in every town and station summoned the people from the pulpit-tops in such wise that other learned
doctors decided that he must be mad, accounting it a sure case of bewitchment.
Now when the news of the decisions of the doctors and the outcry and clamor of the lawyers reached ZanjÃ¡n,
MullÃ¡ Muá¸¥ammad-âAlÃ− the divine, who was a man of mark possessed of penetrating speech, sent one of
those on whom he could rely to ShÃ−rÃ¡z to investigate this matter. This person, having acquainted himself
with the details of these occurrences in such wise as was necessary and proper, returned with some [of the
BÃ¡bâ s] writings. When the divine heard how matters were and had made himself acquainted with the
writings, notwithstanding that he was a man expert in knowledge and noted for profound research, he went
mad and became crazed as was predestined: he gathered up his books in the lecture-room saying, âThe season
of spring and wine has arrived,â and uttered this sentence: âSearch for knowledge after reaching the known is
culpable.â Then from the summit of the pulpit he summoned and directed all his disciples [to embrace the
doctrine], and wrote to the BÃ¡b his own declaration and confession.
The BÃ¡b in His reply signified to him the obligation of congregational prayer.
Although the doctors of ZanjÃ¡n arose with heart and soul to exhort and admonish the people they could
effect nothing. Finally they were compelled to go to á¹¬ihrÃ¡n and made their complaint before the late king
Muá¸¥ammad ShÃ¡h, requesting that MullÃ¡ Muá¸¥ammad-âAlÃ− might be summoned to á¹¬ihrÃ¡n. So the
royal order went forth that he should appear.
Now when he came to á¹¬ihrÃ¡n they brought him before a conclave of the doctors; but, so they relate, after
many controversies and disputations naught was effected with him in that assembly. The late king therefore
bestowed on him a staff and fifty tÃºmans for his expenses, and gave him permission to return.
At all events, this news being disseminated through all parts and regions of Persia, and several proselytes
arriving in FÃ¡rs, the doctors perceived that the matter had acquired importance, that the power to deal with it
had escaped from their hands, and that imprisonment, beating, tormenting, and contumely were fruitless. So
they signified to the governor of FÃ¡rs, á¸¤usayn KhÃ¡n, âIf thou desirest the extinction of this fire, or seekest
a firm stopper for this rent and disruption, an immediate cure and decisive remedy is to kill the BÃ¡b. And the
BÃ¡b has assembled a great host and meditates a rising.â
So á¸¤usayn KhÃ¡n ordered âAbduâl-á¸¤amÃ−d KhÃ¡n the high constable to attack the house of the BÃ¡bâs
maternal uncle at midnight on all sides, and to bring Him and all His followers handcuffed. But
âAbduâl-á¸¤amÃ−d KhÃ¡n and his hosts found no one in the house save the BÃ¡b, His maternal uncle, and
Siyyid KÃ¡zim of ZanjÃ¡n; and as it chanced that on that night the sickness of the plague and the extreme
heat of the weather had compelled á¸¤usayn KhÃ¡n to flee, he released the BÃ¡b on condition of His quitting
the city.
[Pages 1â20] 5
On the morning after that night the BÃ¡b with Siyyid KÃ¡zim of ZanjÃ¡n set out from ShÃ−rÃ¡z for
Iá¹£fÃ¡hÃ¡n. Before reaching Iá¹£fÃ¡hÃ¡n He wrote a letter to the MuâtamÃ−duâd-Dawlih, the governor of
the province, requesting a lodging in some suitable place with the sanction of the government. The governor
appointed the mansion of the ImÃ¡m-Jumâih. There He abode forty days; and one day, agreeably to the
request of the ImÃ¡m, He wrote without reflection a commentary on [the SÃºrih of] Vâal-âAsr before the
company.7 When this news reached the MuâtamÃ−d he sought an interview with Him and questioned Him
concerning the âSpecial Mission.â At that same interview an answer proving the âSpecial Missionâ was
written.
The MuâtamÃ−d then gave orders that all the doctors should assemble and dispute with Him in one conclave,
and that the discussion should be faithfully recorded without alteration by the instrumentality of his private
secretary, in order that it might be sent to á¹¬ihrÃ¡n, and that whatever the royal edict and decree should
ordain might be carried out.
The doctors, however, considering this arrangement as a weakening of the Law, did not agree, but held a
conclave and wrote, âIf there be doubt in the matter there is need of assembly and discussion, but as this
personâs disagreement with the most luminous Law is clearer than the sun therefore the best possible thing is
to put in practice the sentence of the Law.â
The MuâtamÃ−d then desired to hold the assembled conference in his own presence so that the actual truth
might be disclosed and hearts be at peace, but these learned doctors and honorable scholars, unwilling to bring
the Perspicuous Law into contempt, did not approve discussion and controversy with a young merchant, with
the exception of that most erudite sage ÃqÃ¡ Muá¸¥ammad-MihdÃ−, and that eminent Platonist MÃ−rzÃ¡
á¸¤asan of NÃºr. So the conference terminated in questionings on certain points relating to the science of
fundamental dogma, and the elucidation and analysis of the doctrines of MullÃ¡ SadrÃ¡. So, as no conclusion
was arrived at by the governor from this conference, the severe sentence and harsh decision of the learned
doctors was not carried out; but, anxious to abate the great anxiety quickly and prevent a public tumult
effectually, he gave currency to a report that a decree had been issued ordering the BÃ¡b to be sent to
á¹¬ihrÃ¡n in order that some decisive settlement might be arrived at, or that some courageous divine might be
able to confute [Him].
He accordingly sent Him forth from Iá¹£fÃ¡hÃ¡n with a company of his own mounted bodyguard; but when
they reached Murchih-Khar he gave secret orders for His return to Iá¹£fÃ¡hÃ¡n, where he afforded Him a
refuge and asylum in his own roofed private quarters; and not a soul save the confidential and trusty
dependents of the MuâtamÃ−d knew aught of the BÃ¡b.
A period of four months passed in this fashion, and the MuâtamÃ−d passed away to the mercy of God.
GurgÃ−n KhÃ¡n, the MuâtamÃ−dâs nephew, was aware of the BÃ¡bâs being in the private apartments, and
represented the matter to the Prime Minister. á¸¤Ã¡jÃ− MÃ−rzÃ¡ AqÃ¡sÃ−, that celebrated minister, issued a
decisive command and gave instructions that they should send the BÃ¡b secretly in disguise under the escort
of NÃºsayrÃ− horsemen to the capital.
When He reached KinÃ¡r-Gird a fresh order came from the Prime Minister appointing the village of Kulayn
as an abode and dwelling-place. There He remained for a period of twenty days. After that, the BÃ¡b
forwarded a letter to the Royal Presence craving audience to set forth the truth of His condition, expecting this
to be a means for the attainment of great advantages. The Prime Minister did not admit this, and made
representation to the Royal Presence: âThe royal cavalcade is on the point of starting, and to engage in such
matters as the present will conduce to the disruption of the kingdom. Neither is there any doubt that the most
notable doctors of the capital also will behave after the fashion of the doctors of Iá¹£fÃ¡hÃ¡n, which thing will
be the cause of a popular outbreak, or that, according to the religion of the immaculate ImÃ¡m, they will
regard the blood of this siyyid as of no account, yea, as more lawful than motherâs milk. The imperial train is
[Pages 1â20] 6
prepared for travel, neither is there hindrance or impediment in view. There is no doubt that the presence of
the BÃ¡b will be the cause of the gravest trouble and the greatest mischief. Therefore, on the spur of the
moment, the wisest plan is this: to place this person in the Castle of MÃ¡kÃº during the period of absence of
the royal train from the seat of the imperial throne, and to defer the obtaining of an audience to the time of
return.â
Agreeably to this view a letter was issued addressed to the BÃ¡b in his Majestyâs own writing, and, according
to the traditional account of the tenor of this letter, the epitome thereof is this:
(After the titles). âSince the royal train is on the verge of departure from á¹¬ihrÃ¡n, to meet in a befitting
manner is impossible. Do you go to MÃ¡kÃº and there abide and rest for a while, engaged in praying for our
victorious state; and we have arranged that under all circumstances they shall show you attention and respect.
When we return from travel we will summon you specially.â
After this they sent Him off with several mounted guards (amongst them Muá¸¥ammad Big, the courier) to
TabrÃ−z and MÃ¡kÃº.
Besides this the followers of the BÃ¡b recount certain messages conveyed [from Him] by the instrumentality
of Muá¸¥ammad Big (amongst which was a promise to heal the foot of the late king, but on condition of an
interview, and the suppression of the tyranny of the majority), and the Prime Ministerâs prevention of the
conveyance of these letters to the Royal Presence. For he himself laid claim to be a spiritual guide and was
prepared to perform the functions of religious directorship. But others deny these accounts.
At all events in the course of the journey He wrote a letter to the Prime Minister saying, âYou summoned Me
from Iá¹£fÃ¡hÃ¡n to meet the doctors and for the attainment of a decisive settlement. What has happened now
that this excellent intention has been changed for MÃ¡kÃº and TabrÃ−z?â
Although He remained forty days in the city of TabrÃ−z the learned doctors did not condescend to approach
Him and did not deem it right to meet Him. Then they sent Him off to the Castle of MÃ¡kÃº, and for nine
months lodged Him in the inaccessible castle which is situated on the summit of that lofty mountain. And
â AlÃ− KhÃ¡n of MÃ¡kÃº, because of his excessive love for the family of the Prophet, paid Him such
attention as was possible, and gave permission [to some persons] to converse with Him.
Now when the accomplished divines of ÃdhirbayjÃ¡n perceived that in all the parts round about TabrÃ−z it
was as though the last day had come by reason of the excessive clamor, they requested the government to
punish the [BÃ¡bâs] followers, and to remove the BÃ¡b to the Castle of ChihrÃ−q. So they sent Him to that
castle and consigned Him to the keeping of Yaá¸¥yÃ¡ KhÃ¡n the Kurd.
Glory be to God! Notwithstanding these decisions of great doctors and reverend lawyers, and severe
punishments and reprimands--beatings, banishments, and imprisonments--on the part of governors, this sect
was daily on the increase, and the discussion and disputation was such that in meetings and assemblies in all
parts of Persia there was no conversation but on this topic. Great was the commotion which arose: the doctors
of the Perspicuous Religion were lamenting, the common folk clamorous and agitated, and the Friends
rejoicing and applauding.
But the BÃ¡b Himself attached no importance to this uproar and tumult, and, alike on the road and in the
castles of MÃ¡kÃº and ChihrÃ−q, evening and morning, nay, day and night, in extremest rapture and
amazement, He would restrict Himself to repeating and meditating on the qualities and attributes of that
absent-yet-present, regarded-and-regarding Person of His.8 Thus He makes a mention of Him whereof this is
the purport:
[Pages 1â20] 7
âThough the ocean of woe rageth on every side, and the bolts of fate follow in quick succession, and the
darkness of griefs and afflictions invade soul and body, yet is My heart brightened by the remembrance of
Thy countenance and My soul is as a rosegarden from the perfume of Thy nature.â
In short, after He had remained for three months in the Castle of ChihrÃ−q, the eminent doctors of TabrÃ−z
and scholars of ÃdhirbayjÃ¡n wrote to á¹¬ihrÃ¡n and demanded a severe punishment in regard to the BÃ¡b
for the intimidation and frightening of the people. When the Prime Minister á¸¤Ã¡jÃ− MÃ−rzÃ¡ AqÃ¡sÃ−
beheld the ferment and clamor of the learned doctors in all districts of Persia, he perforce became their
accomplice and ordered Him to be brought from ChihrÃ−q to TabrÃ−z. In the course of His transit by
UrÃºmÃ−yyih the governor of the district QÃ¡sim MÃ−rzÃ¡ treated Him with extraordinary deference, and a
strange flocking together of high and low was apparent. These conducted themselves with the utmost
respectfulness.
When the BÃ¡b reached TabrÃ−z they brought Him after some days before the government tribunal. Of the
learned doctors the NizÃ¡muâl-âUlamÃ¡, MullÃ¡ Muá¸¥ammad-i-MamaqÃ¡nÃ−, MÃ−rzÃ¡ Aá¸¥mad the
ImÃ¡m-Jumâih, MÃ−rzÃ¡ âAlÃ−-Aá¹£ghar the Shaykhuâl-IslÃ¡m, and several other divines were present.
They asked concerning the claims of the BÃ¡b. He advanced the claim of MihdÃ−-hood; whereon a mighty
tumult arose. Eminent doctors in overwhelming might compassed Him on all sides, and such was the onset of
orthodoxy that it had been no great wonder if a mere youth had not withstood the mountain of Elburz. They
demanded proof. Without hesitation He recited texts, saying, âThis is the permanent and most mighty proof.â
They criticized His grammar. He adduced arguments from the QurâÃ¡n, setting forth therefrom instances of
similar infractions of the rules of grammar. So the assembly broke up and the BÃ¡b returned to His own
dwelling.
The heaven-cradled Crown-Prince was at that time governor of ÃdhirbayjÃ¡n. He pronounced no sentence
with regard to the BÃ¡b, nor did he desire to interfere with Him. The doctors, however, considered it
advisable at least to inflict a severe chastisement, and beating was decided on. But none of the corps of
farrÃ¡shes would agree to become the instruments of the infliction of this punishment. So MÃ−rzÃ¡
âAlÃ−-Aá¹£ghar the Shaykhuâl-IslÃ¡m, who was one of the noble Siyyids, brought Him to his own house and
applied the rods with his own hand. After this they sent the BÃ¡b back to ChihrÃ−q and subjected Him to a
strict confinement.
Now when the news of this beating, chastisement, imprisonment, and rigor reached all parts of Persia, learned
divines and esteemed lawyers who were possessed of power and influence girt up the loins of endeavor for the
eradication and suppression of this sect, exerting their utmost efforts therefore. And they wrote notice of their
decision, to wit âthat this person and his followers are in absolute error and are hurtful to Church and State.â
And since the governors in Persia enjoyed the fullest authority, in some provinces they followed this decision
and united in uprooting and dispersing the BÃ¡bÃ−s. But the late King Muá¸¥ammad ShÃ¡h acted with
deliberation in this matter, reflecting, âThis Youth is of the Pure Lineage and of the family of him addressed
with âwere it not for thee.â So long as no offensive actions which are incompatible with the public peace and
well-being proceed from him, the government should not interfere with him.â And whenever the learned
doctors appealed to him from the surrounding districts, he either gave no answer, or else commanded them to
act with deliberation.
Notwithstanding this, between eminent doctors and illustrious scholars and those learned persons who were
followers of the BÃ¡b opposition, discussion, and strife did so increase that in some provinces they desired [to
resort to] mutual imprecation; and for the governors of the provinces, too, a means of acquiring gain was
produced, so that great tumult and disturbance arose. And since the malady of the gout had violently attacked
the kingâs foot and occupied his world-ordering thought, the good judgment of the Chief Minister, the famous
á¸¤Ã¡jÃ− MÃ−rzÃ¡ AqÃ¡sÃ−, became the pivot of the conduct of affairs, and his incapacity and lack of
resource became apparent as the sun. For every hour he formed a new opinion and gave a new order: at one
[Pages 1â20] 8
moment he would seek to support the decision of the doctors, accounting the eradication and suppression of
the BÃ¡bÃ−s as necessary: at another time he would charge the doctors with aggressiveness, regarding undue
interference as contrary to justice: at another time he would become a mystic and say, âAll these voices are
from the King,â9 or repeat with his tongue, âMoses is at war with Moses,â10 or recite, âThis is nought but Thy
trial.â11 In short this changeable minister, by reason of his mismanagement of important matters and failure to
control and order the affairs of the community, so acted that disturbance and clamor arose from all quarters
and directions: the most notable and influential of the doctors ordered the common folk to molest the
followers of the BÃ¡b, and a general onslaught took place. More especially when the claim of MihdÃ−-hood
reached the hearing of eminent divines and profound doctors they began to make lamentation and to cry and
complain from their pulpits, saying, â One of the essentials of religion and of the authentic traditions
transmitted from the holy ImÃ¡ms, nay, the chief basis of the foundations of the church of His Highness
Jaâfar, is the Occultation of the immaculate twelfth ImÃ¡m (upon both of them be peace). What has happened
to JabÃºlqÃ¡? Where has JabÃºlsÃ¡ gone? What was the Minor Occultation? What has become of the Major
Occultation? What are the sayings of á¸¤usayn ibn RÃºh, and what the tradition of Ibn MihrÃ−yÃ¡r? What
shall we make of the flight of the Guardians and the Helpers? How shall we deal with the conquest of the East
and the West? Where is the Ass of Antichrist? When will the appearance of the SÃºfyÃ¡n be? Where are the
signs which are in the traditions of the Holy Family? Where is that whereon the Victorious Church is agreed?
The matter is not outside one of two alternatives: either we must repudiate the traditions of the Holy ImÃ¡ms,
grow wearied of the Church of Jaâfar, and account the clear indications of the ImÃ¡m as disturbed dreams; or,
in accordance with the primary and subsidiary doctrines of the Faith and the essential and explicit declarations
of the most luminous Law, we must consider the repudiation, nay, the destruction of this person as our chief
duty. If so be that we shut our eyes to these authentic traditions and obvious doctrines universally admitted, no
remnant will endure of the fundamental basis of the Church of the immaculate ImÃ¡m: we shall neither be
Sunnites, nor shall we be of the prevalent sect to continue awaiting the promised Saint and believing in the
begotten MihdÃ−. 12 Otherwise we must regard as admissible the opening of the Gate of Saintship, and
consider that He Who is to arise of the family of Muá¸¥ammad possesses two signs: the first condition, Holy
Lineage; the second, [that He is divinely] fortified with brilliant verses. What can we do with these
thousand-year-old beliefs of the delivered band of ShÃ−âites, or what shall we say concerning their profound
doctors and preeminent divines? Were all these in error? Did they journey in the vale of transgression? What
an evidently false assertion is this! By God, this is a thing to break the back! O people, extinguish this fire and
forget these words! Alas! woe to our Faith, woe to our Law!â
Thus did they make complaint in mosques and chapels, in pulpits and congregations.
But the BÃ¡bÃ− chiefs composed treatises against them, and set in order replies according to their own
thought. Were these to be discussed in detail it would conduce to prolixity, and our object is the statement of
history, not of arguments for believing or rejecting; but of some of the replies the gist is this: that they held the
Proof as supreme, and the evidence as outweighing traditions, considering the former as the root and the latter
as the branch, and saying, âIf the branch agree not with the root it serves not as an argument and is unworthy
of reliance; for the reported consequence has no right to oppose itself to the established principle, and cannot
argue against it.â Indeed in such cases they regarded interpretation as the truth of revelation and the essence of
true exegesis: thus, for instance, they interpreted the sovereignty of the QÃ¡âim as a mystical sovereignty, and
His conquests as conquests of the cities of hearts, adducing in support of this the meekness and defeat of the
Chief of Martyrs (may the life of all being be a sacrifice for him). For he was the true manifestation of the
blessed verse âAnd verily our host shall overcome for them,â13 yet, notwithstanding this, he quaffed the cup of
martyrdom with perfect meekness, and, at the very moment of uttermost defeat, triumphed over his enemies
and became the most mighty of the troops of the Supreme Host. Similarly they regarded the numerous
writings which, in spite of His lack of education, the BÃ¡b had composed, as due to the promptings of the
Holy Spirit; extracted from books contrary sayings handed down by men of mark; adduced traditions
apparently agreeing with their objects; and clung to the announcements of certain notables of yore. They also
considered the conversion of austere and recluse doctors and eminent votaries of the Perspicuous Religion [of
[Pages 1â20] 9
IslÃ¡m] as a valid proof, deemed the steadfastness and constancy of the BÃ¡b a most mighty sign, and related
miracles and the like; which things, being altogether foreign to our purpose, we have passed by with brevity,
and will now proceed with our original topic.
At the time of these events certain persons appeared amongst the BÃ¡bÃ−s who had a strange ascendancy and
appearance in the eyes of this sect. Amongst these was MÃ−rzÃ¡ Muá¸¥ammad-âAlÃ− of MÃ¡zindarÃ¡n,
who was the disciple of the illustrious Siyyid (may God exalt his station) á¸¤Ã¡jÃ− Siyyid KÃ¡zim of Rasht,
and who was the associate and companion of the BÃ¡b in His pilgrimage journey. After a while certain
manners and states issued from him such that all, acting with absolute confidence, considered obedience to
him as an impregnable stronghold, so that even MullÃ¡ á¸¤usayn of BushrÃºyih, who was the leader of all and
the arbiter appealed to alike by the noble and the humble of this sect, used to behave in his presence with great
humility and with the self-abasement of a lowly servant.
This personage set himself to exalt the word of the BÃ¡b with the utmost steadfastness, and the BÃ¡b did full
justice to speech in praising and glorifying him, accounting his uprising as an assistance from the Unseen. In
delivery and style he was âevident magic,â and in firmness and constancy superior to all. At length in the year
[A.H.] 1265 at the sentence of the chief of lawyers the SaâÃ−duâl-âUlamÃ¡â the chief divine of BarfurÃºsh,
he yielded his head and surrendered his life amidst extremest clamor and outcry.
And amongst them was she who was entitled Qurratuâl-âAyn the daughter of á¸¤Ã¡jÃ− á¹¢Ã¡liá¸¥, the sage of
QazvÃ−n, the erudite doctor. She, according to what is related, was skilled in diverse arts, amazed the
understandings and thoughts of the most eminent masters by her eloquent dissertations on the exegesis and
tradition of the Perspicuous Book, and was a mighty sign in the doctrines of the glorious Shaykh of AhsÃ¡. At
the Supreme Shrines she borrowed light on matters divine from the lamp of KÃ¡zim, and freely sacrificed her
life in the way of the BÃ¡b. She discussed and disputed with the doctors and sages, loosing her tongue to
establish her doctrine. Such fame did she acquire that most people who were scholars or mystics sought to
hear her speech and were eager to become acquainted with her powers of speculation and deduction. She had
a brain full of tumultuous ideas, and thoughts vehement and restless. In many places she triumphed over the
contentious, expounding the most subtle questions. When she was imprisoned in the house of [Maá¸¥mÃºd]
the Kalantar of á¹¬ihrÃ¡n, and the festivities and rejoicings of a wedding were going on, the wives of the city
magnates who were present as guests were so charmed with the beauty of her speech that, forgetting the
festivities, they gathered round her, diverted by listening to her words from listening to the melodies, and
rendered indifferent by witnessing her marvels to the contemplation of the pleasant and novel sights which are
incidental to a wedding. In short in elocution she was the calamity of the age, and in ratiocination the trouble
of the world. Of fear or timidity there was no trace in her heart, nor had the admonitions of the
kindly-disposed any profit or fruit for her. Although she was of [such as are] damsels [meet] for the bridal
bower, yet she wrested preeminence from stalwart men, and continued to strain the feet of steadfastness until
she yielded up her life at the sentence of the mighty doctors in á¹¬ihrÃ¡n. But were we to occupy ourselves
with these details the matter would end in prolixity.
Well, Persia was in this critical state and the learned doctors perplexed and anxious, when the late Prince
Muá¸¥ammad ShÃ¡h died, and the throne of sovereignty was adorned with the person of the new monarch.
MÃ−rzÃ¡ TaqÃ− KhÃ¡n AmÃ−r-NizÃ¡m, who was Prime Minister and Chief Regent, seized in the grasp of
his despotic power the reins of the affairs of the commonwealth, and urged the steed of his ambition into the
arena of willfulness and sole possession. This minister was a person devoid of experience and wanting in
consideration for the consequences of actions; bloodthirsty and shameless; and swift and ready to shed blood.
Severity in punishing he regarded as wise administration, and harshly entreating, distressing, intimidating, and
frightening the people he considered as a fulcrum for the advancement of the monarchy. And as His Majesty
the King was in the prime of youthful years the minister fell into strange fancies and sounded the drum of
[Pages 1â20] 10
[Pages 21â40]
absolutism in [the conduct of] affairs: on his own decisive resolution, without seeking permission from the
Royal Presence or taking counsel with prudent statesmen, he issued orders to persecute the BÃ¡bÃ−s,
imagining that by overweening force he could eradicate and suppress matters of this nature, and that harshness
would bear good fruit; whereas [in fact] to interfere with matters of conscience is simply to give them greater
currency and strength; the more you strive to extinguish the more will the flame be kindled, more especially in
matters of faith and religion, which spread and acquire influence so soon as blood is shed, and strongly affect
menâs hearts. These things have been put to the proof, and the greatest proof is this very transaction. Thus
they relate that the possessions of a certain BÃ¡bÃ− in KÃ¡shÃ¡n were plundered, and his household
scattered and dispersed. They stripped him naked and scourged him, defiled his beard, mounted him face
backwards on an ass, and paraded him through the streets and bazaars with the utmost cruelty, to the sound of
drums, trumpets, guitars, and tambourines. A certain gabr who knew absolutely naught of the world or its
denizens chanced to be seated apart in a corner of a caravansary. When the clamor of the people rose high he
hastened into the street, and, becoming cognizant of the offence and the offender, and the cause of his public
disgrace and punishment in full detail, he fell to making search, and that very day entered the society of the
BÃ¡bÃ−s, saying, â This very ill-usage and public humiliation is a proof of truth and the very best of
arguments. Had it not been thus it might have been that a thousand years would have passed ere one like me
became informed.â
At all events the minister with the utmost arbitrariness, without receiving any instructions or asking
permission, sent forth commands in all directions to punish and chastise the BÃ¡bÃ−s. Governors and
magistrates sought a pretext for amassing wealth, and officials a means of [acquiring] profits; celebrated
doctors from the summits of their pulpits incited men to make a general onslaught; the powers of the religious
and the civil law linked hands and strove to eradicate and destroy this people.
Now this people had not yet acquired such knowledge as was right and needful of the fundamental principles
and hidden doctrines of the BÃ¡bâs teachings, and did not recognize their duties. Their conceptions and ideas
were after the former fashion, and their conduct and behavior in correspondence with ancient usage. The way
of approach to the BÃ¡b was, moreover, closed, and the flame of trouble visibly blazing on every side. At the
decree of the most celebrated of the doctors, the government, and indeed the common people, had, with
irresistible power, inaugurated rapine and plunder on all sides, and were engaged in punishing and torturing,
killing and despoiling, in order that they might quench this fire and wither these [poor] souls. In towns where
these were but a limited number all of them with bound hands became food for the sword, while in cities
where they were numerous they arose in self-defense agreeably to their former beliefs, since it was impossible
for them to make inquiry as to their duty, and all doors were closed.
In MÃ¡zindarÃ¡n amongst other places the people of the city of BarfurÃºsh at the command of the chief of
the lawyers the SaâÃ−duâl-âUlamÃ¡â made a general attack on MullÃ¡ á¸¤usayn of BushrÃºyih and his
followers, and slew six or seven persons. They were busy compassing the destruction of the rest also when
MullÃ¡ á¸¤usayn ordered the adhÃ¡n to be sounded and stretched forth his hand to the sword, whereupon all
sought flight, and the nobles and lords coming before him with the utmost penitence and deference agreed that
he should be permitted to depart. They further sent with them as a guard Khusraw of QÃ¡dÃ−-KalÃ¡ with
horsemen and footmen, so that, according to the terms of the agreement, they might go forth safe and
protected from the territory of MÃ¡zindarÃ¡n. When they, being ignorant of the fords and paths, had emerged
from the city, Khusraw dispersed his horsemen and footmen and set them in ambush in the forest of
MÃ¡zindarÃ¡n, scattered and separated the BÃ¡bÃ−s in that forest on the road and off the road, and began to
hunt them down singly. When the reports of muskets arose on every side the hidden secret became manifest,
and several wanderers and other persons were suddenly slain with bullets. MullÃ¡ á¸¤usayn ordered the
adhÃ¡n to be sounded to assemble his scattered followers, while MÃ−rzÃ¡ Lutf-âAlÃ− the secretary drew his
[Pages 21â40] 11
dagger and ripped open Khusrawâ s vitals. Of Khusrawâ s host some were slain and others wandered
distractedly over the field of battle. MullÃ¡ á¸¤usayn quartered his host in a fort near the burial-place of
Shaykh TabarsÃ−, and, being aware of the wishes of the community, relaxed and interrupted the march. This
detachment was subsequently further reinforced by MÃ−rzÃ¡ Muá¸¥ammad-âAlÃ− of MÃ¡zindarÃ¡n with a
number of other persons, so that the garrison of the fort numbered three hundred and thirteen souls. Of these,
however, all were not capable of fighting, only one hundred and ten persons being prepared for war. Most of
them were doctors or students whose companions had been during their whole life books and treatises; yet, in
spite of the fact that they were unaccustomed to war or to the blows of shot and sword, four times were camps
and armies arrayed against them and they were attacked and hemmed in with cannons, muskets, and
bomb-shells, and on all four occasions they inflicted defeat, while the army was completely routed and
dispersed. On the occasion of the fourth defeat AbbÃ¡s-QulÃ− KhÃ¡n of LarÃ−jÃ¡n was captain of the forces
and Prince MihdÃ−-QulÃ− MÃ−rzÃ¡ commander in the camp. The KhÃ¡n above mentioned used at nights to
conceal and hide himself in disguise amongst the trees of the forest outside the camp, while during the day he
was present in the encampment. The last battle took place at night and the army was routed. The BÃ¡bÃ−s
fired the tents and huts, and night became bright as day. The foot of MullÃ¡ á¸¤usaynâs horse caught in a
noose, for he was riding, the others being on foot. AbbÃ¡s-QulÃ− KhÃ¡n recognized him from the top of a
tree afar off, and with his own hand discharged several bullets. At the third shot he threw him from his feet.
He was borne by his followers to the fort, and there they buried him. Notwithstanding this event [the troops]
could not prevail by superior force. At length the Prince made a treaty and covenant, and swore by the Holy
ImÃ¡ms, confirming his oath by vows plighted on the glorious QurâÃ¡n, to this effect: âYou shall not be
molested; return to your own places.â Since their provisions had for some time been exhausted, so that even of
the skins and bones of horses naught remained, and they had subsisted for several days on pure water, they
agreed. When they arrived at the army food was prepared for them in a place outside the camp. They were
engaged in eating, having laid aside their weapons and armor, when the soldiers fell on them on all sides and
slew them all. Some have accounted this valor displayed by these people as a thing miraculous, but when a
band of men are besieged in some place where all avenues and roads are stopped and all hope of deliverance
is cut off they will assuredly defend themselves desperately and display bravery and courage.
In ZanjÃ¡n and NayrÃ−z likewise at the decree of erudite doctors and notable lawyers a bloodthirsty military
force attacked and besieged. In ZanjÃ¡n the chief was MullÃ¡ Muá¸¥ammad-âAlÃ− the mujtahid, while in
NayrÃ−z Siyyid Yaá¸¥yÃ¡ of DarÃ¡b was the leader and arbiter. At first they sought to bring about a
reconciliation, but, meeting with cruel ferocity, they reached the pitch of desperation; and, the overpowering
force of the victorious troops having cut off every passage of flight, they unclosed their hands in resistance.
But although they were very strong in battle and amazed the chiefs of the army by their steadfastness and
endurance, the overwhelming military force closed the passage of flight and broke their wings and feathers.
After numerous battles they too at last yielded to covenants and compacts, oaths and promises, vows
registered on the QurâÃ¡n, and the wonderful stratagems of the officers, and were all put to the edge of the
sword.
Were we to occupy ourselves in detail with the wars of NayrÃ−z and ZanjÃ¡n, or to set forth these events
from beginning to end, this epitome would become a bulky volume. So, since this would be of no advantage
to history, we have passed them over briefly.
During the course of the events which took place at ZanjÃ¡n the Prime Minister devised a final and trenchant
remedy. Without the royal command, without consulting with the ministers of the subject-protecting court, he,
acting with arbitrary disposition, fixed determination, and entirely on his own authority, issued commands to
put the BÃ¡b to death. This befell in brief as follows. The governor of ÃdhirbayjÃ¡n, Prince á¸¤amzih
MÃ−rzÃ¡, was unwilling that the execution of this sentence should be at his hands, and said to the brother of
the AmÃ−r, MÃ−rzÃ¡ á¸¤asan KhÃ¡n, âThis is a vile business and an easy one; anyone is capable and
competent. I had imagined that His Excellency the Regent would commission me to make war on the Afghans
or Uzbegs or appoint me to attack and invade the territory of Russia or Turkey.â So MÃ−rzÃ¡ á¸¤asan KhÃ¡n
[Pages 21â40] 12
wrote his excuse in detail to the AmÃ−r.
Now the Siyyid BÃ¡b had disposed all His affairs before setting out from ChihrÃ−q towards TabrÃ−z, had
placed His writings and even His ring and pen-case in a specially prepared box, put the key of the box in an
envelope, and sent it by means of MullÃ¡ BÃ¡qir, who was one of His first associates, to MullÃ¡
âAbduâl-KarÃ−m of QazvÃ−n. This trust MullÃ¡ BÃ¡qir delivered over to MullÃ¡ âAbduâl-KarÃ−m at Qum
in presence of a numerous company. At the solicitations of those present he opened the lid of the box and said,
âI am commanded to convey this trust to BahÃ¡âuâllÃ¡h: more than this ask not of me, for I cannot tell you.â
Importuned by the company, he produced a long epistle in blue, penned in the most graceful manner with the
utmost delicacy and firmness in a beautiful minute shikastih hand, written in the shape of a man so closely
that it would have been imagined that it was a single wash of ink on the paper. When they had read this epistle
[they perceived that] He had produced three hundred and sixty derivatives from the word BahÃ¡. Then
MullÃ¡ âAbduâl-KarÃ−m conveyed the trust to its destination.
Well, we must return to our original narrative. The Prime Minister issued a second order to his brother
MÃ−rzÃ¡ á¸¤asan KhÃ¡n, the gist of which order was this: âObtain a formal and explicit sentence from the
learned doctors of TabrÃ−z who are the firm support of the Church of Jaâfar (upon him be peace) and the
impregnable stronghold of the ShÃ−âite faith; summon the Christian regiment of UrÃºmÃ−yyih; suspend the
BÃ¡b before all the people; and give orders for the regiment to fire a volley.â
MÃ−rzÃ¡ á¸¤asan KhÃ¡n summoned his chief of the farrÃ¡shes, and gave him his instructions. They removed
the BÃ¡bâs turban and sash which were the signs of His Siyyid-hood, brought Him with four of His followers
to the barrack square of TabrÃ−z, confined Him in a cell, and appointed forty of the Christian soldiers of
TabrÃ−z to guard Him.
Next day the chief of the farrÃ¡shes delivered over the BÃ¡b and a young man named Ã qÃ¡
Muá¸¥ammad-â AlÃ− who was of a noble family of TabrÃ−z to SÃ¡m KhÃ¡n, colonel of the Christian
regiment of UrÃºmÃ−yyih, at the sentences of the learned divine MullÃ¡ Muá¸¥ammad of MamaqÃ¡n, of the
second ecclesiastical authority MullÃ¡ MÃ−rzÃ¡ BÃ¡qir, and of the third ecclesiastical authority MullÃ¡
MurtadÃ¡-QulÃ− and others. An iron nail was hammered into the middle of the staircase of the very cell
wherein they were imprisoned, and two ropes were hung down. By one rope the BÃ¡b was suspended and by
the other rope ÃqÃ¡ Muá¸¥ammad-âAlÃ−, both being firmly bound in such wise that the head of that young
man was on the BÃ¡bâs breast. The surrounding housetops billowed with teeming crowds. A regiment of
soldiers ranged itself in three files. The first file fired; then the second file, and then the third file discharged
volleys. From the fire of these volleys a mighty smoke was produced. When the smoke cleared away they saw
that young man standing and the BÃ¡b seated by the side of His amanuensis ÃqÃ¡ Siyyid á¸¤usayn in the very
cell from the staircase of which they had suspended them. To neither one of them had the slightest injury
resulted.
SÃ¡m KhÃ¡n the Christian asked to be excused; the turn of service came to another regiment, and the chief of
the farrÃ¡shes withheld his hand. ÃqÃ¡ JÃ¡n Big of KhamsÃ−h, colonel of the bodyguard, advanced; and
they again bound the BÃ¡b together with that young man to the same nail. The BÃ¡b uttered certain words
which those few who knew Persian understood, while the rest heard but the sound of His voice.
The colonel of the regiment appeared in person: and it was before noon on the twenty-eighth day of ShaâbÃ¡n
in the year [A.H.] one thousand two hundred and sixty-six.14 Suddenly he gave orders to fire. At this volley
the bullets produced such an effect that the breasts [of the victims] were riddled, and their limbs were
completely dissected, except their faces, which were but little marred.
Then they removed those two bodies from the square to the edge of the moat outside the city, and that night
they remained by the edge of the moat. Next day the Russian consul came with an artist and took a picture of
[Pages 21â40] 13
those two bodies in the posture wherein they had fallen at the edge of the moat.
On the second night at midnight the BÃ¡bÃ−s carried away the two bodies.
On the third day the people did not find the bodies, and some supposed that the wild beasts had devoured
them, so that the doctors proclaimed from the summits of their pulpits saying, â The holy body of the
immaculate ImÃ¡m and that of the true ShÃ−âite are preserved from the encroachments of beasts of prey and
creeping things and wounds, but the body of this person have the wild beasts torn in pieces.â But after the
fullest investigation and inquiry it hath been proved that when the BÃ¡b had dispersed all His writings and
personal properties and it had become clear and evident from various signs that these events would shortly
take place, therefore, on the second day of these events, SulaymÃ¡n KhÃ¡n the son of Yaá¸¥yÃ¡ KhÃ¡n, one
of the nobles of ÃdhirbayjÃ¡n devoted to the BÃ¡b, arrived, and proceeded straightway to the house of the
mayor of TabrÃ−z. And since the mayor was an old friend, associate, and confidant of his; since, moreover,
he was of the mystic temperament and did not entertain aversion or dislike for any sect, SulaymÃ¡n KhÃ¡n
divulged this secret to him saying, âTonight I, with several others, will endeavor by every means and artifice
to rescue the body. Even though it be not possible, come what may we will make an attack, and either attain
our object or pour out our lives freely in this way.â âSuch troubles,â answered the mayor, âare in no wise
necessary.â He then sent one of his private servants named á¸¤Ã¡jÃ− AllÃ¡h-YÃ¡r, who, by whatever means
and proceedings it was, obtained the body without trouble or difficulty and handed it over to á¸¤Ã¡jÃ−
SulaymÃ¡n KhÃ¡n. And when it was morning the sentinels, to excuse themselves, said that the wild beasts
had devoured it. That night they sheltered the body in the workshop of a BÃ¡bÃ− of MilÃ¡n: next day they
manufactured a box, placed it in the box, and left it as a trust. Afterwards, in accordance with instructions
which arrived from á¹¬ihrÃ¡n, they sent it away from ÃdhirbayjÃ¡n. And this transaction remained absolutely
secret.
Now in these years [A.H. one thousand two hundred and] sixty-six and sixty-seven throughout all Persia fire
fell on the households of the BÃ¡bÃ−s, and each one of them, in whatever hamlet he might be, was, on the
slightest suspicion arising, put to the sword. More than four thousand souls were slain, and a great multitude
of women and children, left without protector or helper, distracted and confounded, were trodden down and
destroyed. And all these occurrences were brought about solely by the arbitrary decision and command of
MÃ−rzÃ¡ TaqÃ− KhÃ¡n, who imagined that by the enactment of a crushing punishment this sect would be
dispersed and disappear in such wise that all sign and knowledge of them would be cut off. Ere long had
passed the contrary of his imagination appeared, and it became certain that [the BÃ¡bÃ−s] were increasing.
The flame rose higher and the contagion became swifter: the affair waxed grave and the report thereof reached
other climes. At first it was confined to Persia: later it spread to the rest of the world. Quaking and affliction
resulted in constancy and stability, and grievous pains and punishment caused acceptance and attraction. The
very events produced an impression; impression led to investigation; and investigation resulted in increase.
Through the ill-considered policy of the Minister this edifice became fortified and strengthened, and these
foundations firm and solid. Previously the matter used to be regarded as commonplace: subsequently it
acquired a grave importance in menâs eyes. Many persons from all parts of the world set out for Persia, and
began to seek with their whole hearts. For it hath been proved by experience in the world that in the case of
such matters of conscience laceration causeth healing; censure produceth increased diligence; prohibition
induceth eagerness; and intimidation createth avidity. The root is hidden in the very heart, while the branch is
apparent and evident. When one branch is cut off other branches grow. Thus it is observed that when such
matters occur in other countries they become extinct spontaneously through lack of attention and exiguity of
interest. For up to the present moment of movements pertaining to religion many have appeared in the
countries of Europe, but, noninterference and absence of bigotry having deprived them of importance, in a
little while they became effaced and dispelled.
After this event there was wrought by a certain BÃ¡bÃ− a great error and a grave presumption and crime,
which has blackened the page of the history of this sect and given it an ill name throughout the civilized
[Pages 21â40] 14
world. Of this event the marrow is this, that during the time when the BÃ¡b was residing in ÃdhirbayjÃ¡n a
youth, á¹¢Ã¡diq by name, became affected with the utmost devotion to the BÃ¡b, night and day was busy in
serving Him, and became bereft of thought and reason. Now when that which befell the BÃ¡b in TabrÃ−z
took place, this servant, actuated by his own fond fancies, fell into thoughts of seeking blood-revenge. And
since he knew naught of the details of the events, the absolute autocracy of the AmÃ−r-NizÃ¡m, his unbridled
power, and sole authority; nor [was aware] that this sentence had been promulgated absolutely without the
cognizance of the Royal Court, and that the Prime Minister had presumptuously issued the order on his own
sole responsibility; since, on the contrary, he supposed that agreeably to ordinary custom and usage the
attendants of the court had had a share in, and a knowledge of this sentence, therefore, [impelled by] folly,
frenzy, and his evil star, nay, by sheer madness, he rose up from TabrÃ−z and came straight to á¹¬ihrÃ¡n, one
other person being his accomplice. Then, since the Royal Train had its abode in ShimÃ−rÃ¡n, he thither
directed his steps. God is our refuge! By him was wrought a deed so presumptuous that the tongue is unable to
declare and the pen loath to describe it. Yet to God be praise and thankfulness that this madman had charged
his pistol with shot, imagining this to be preferable and superior to all projectiles.
Then all at once commotion arose, and this sect became of such ill repute that still, strive and struggle as they
may to escape from the curse and disgrace and dishonor of this deed, they are unable to do so. They will
recount from the first manifestation of the BÃ¡b until the present time; but when the thread of the discourse
reaches this event they are abashed and hang their heads in shame, repudiating the presumptuous actor and
accounting him the destroyer of the edifice and the cause of shame to mankind.
Now after the occurrence of this grave matter all of this sect were suspected. At first there was neither
investigation nor inquiry, but afterwards in mere justice it was decided that there should be investigation,
inquiry, and examination. All who were known to be of this sect fell under suspicion. BahÃ¡âuâllÃ¡h was
passing the summer in the village of Afchih situated one stage from á¹¬ihrÃ¡n. When this news was spread
abroad and punishment began, everyone who was able hid himself in some retreat or fled the country.
Amongst these MÃ−rzÃ¡ Yaá¸¥yÃ¡, the brother of BahÃ¡âuâllÃ¡h, concealed himself, and, a bewildered
fugitive, in the guise of a dervish, with kashkÃºl in hand, wandered in mountains and plains on the road to
Rasht. But BahÃ¡â uâ llÃ¡h rode forth with perfect composure and calmness from Afchih, and came to
NÃ−yÃ¡varÃ¡n, which was the abode of the Royal Train and the station of the imperial camp. Immediately
on His arrival He was placed under arrest, and a whole regiment guarded Him closely. After several days of
interrogation they sent Him in chains and fetters from ShimÃ−rÃ¡n to the jail of á¹¬ihrÃ¡n. And this
harshness and punishment was due to the immoderate importunity of á¸¤Ã¡jÃ− â AlÃ− KhÃ¡n, the
á¸¤ajÃ−buâd-Dawlih, nor did there seem any hope of deliverance, until His Majesty the King, moved by his
own kindly spirit, commanded circumspection, and ordered this occurrence to be investigated and examined
particularly and generally by means of the ministers of the imperial court.
Now when BahÃ¡âuâllÃ¡h was interrogated on this matter He answered in reply, âThe event itself indicates
the truth of the affair and testifies that this is the action of a thoughtless, unreasoning, and ignorant man. For
no reasonable person would charge his pistol with shot when embarking on so grave an enterprise. At least he
would so arrange and plan it that the deed should be orderly and systematic. From the very nature of the event
it is clear and evident as the sun that it is not the act of such as Myself.â
So it was established and proven that the assassin had on his own responsibility engaged in this grievous
action and monstrous deed with the idea and design of taking blood revenge for his Master, and that it
concerned no one else. And when the truth of the matter became evident the innocence of BahÃ¡âuâllÃ¡h
from this suspicion was established in such wise that no doubt remained for anyone; the decision of the court
declared His purity and freedom from this charge; and it became apparent and clear that what had been done
with regard to Him was due to the efforts of His foes and the hasty folly of the á¸¤ajÃ−buâ d-Dawlih.
Therefore did the government of eternal duration desire to restore certain properties and estates which had
been confiscated, that thereby it might pacify Him. But since the chief part of these was lost and only an
[Pages 21â40] 15
inconsiderable portion was forthcoming, none came forward to claim them. Indeed BahÃ¡âuâllÃ¡h requested
permission to withdraw to the Supreme Shrines15 [of KarbilÃ¡ and Najaf] and, after some months, by the royal
permission and with the leave of the Prime Minister, set out accompanied by one of the Kingâs messengers
for the Shrines.
Let us return, however, to our original subject. Of the BÃ¡bâs writings many remained in menâs hands. Some
of these were commentaries on, and interpretations of the verses of the Qurâ Ã¡n; some were prayers,
homilies, and hints of [the true significance of certain] passages; others were exhortations, admonitions,
dissertations on the different branches of the doctrine of the Divine Unity, demonstrations of the special
prophetic mission of the Lord of existing things [Muá¸¥ammad], and (as it hath been understood)
encouragements to amendment of character, severance from worldly states, and dependence on the
inspirations of God. But the essence and purport of His compositions were the praises and descriptions of that
Reality soon to appear which was His only object and aim, His darling, and His desire.16 For He regarded His
own appearance as that of a harbinger of good tidings, and considered His own real nature merely as a means
for the manifestation of the greater perfections of that One. And indeed He ceased not from celebrating Him
by night or day for a single instant, but used to signify to all His followers that they should expect His arising:
in such wise that He declares in His writings, âI am a letter out of that most mighty book and a dewdrop from
that limitless ocean, and, when He shall appear, My true nature, My mysteries, riddles, and intimations will
become evident, and the embryo of this religion shall develop through the grades of its being and ascent,
attain to the station of âthe most comely of forms,â17 and become adorned with the robe of âblessed be God,
the Best of Creators.â 18 And this event will disclose itself in the year [A.H. one thousand two hundred and]
sixty-nine,19 which corresponds to the number of the year of âafter a while,â and âthou shalt see the mountains
which thou thinkest so solid passing away like the passing of the cloudsâ 20 shall be fulfilled.â In short He so
described Him that, in His own expression, He regarded approach to the divine bounty and attainment of the
highest degrees of perfection in the worlds of humanity as dependent on love for Him, and so inflamed was
He with His flame that commemoration of Him was the bright candle of His dark nights in the fortress of
MÃ¡kÃº, and remembrance of Him was the best of companions in the straits of the prison of ChihrÃ−q.
Thereby He obtained spiritual enlargements; with His wine was He inebriated; and at remembrance of Him
did He rejoice. All of His followers too were in expectation of the appearance of these signs, and each one of
His intimates was seeking after the fulfillment of these forecasts.
Now from the beginning of the manifestation of the BÃ¡b there was in á¹¬ihrÃ¡n (which the BÃ¡b called the
Holy Land) a Youth of the family of one of the ministers and of noble lineage, gifted in every way, and
adorned with purity and nobility. Although He combined lofty lineage with high connection, and although His
ancestors were men of note in Persia and universally sought after, yet He was not of a race of doctors or a
family of scholars. Now this Youth was from His earliest adolescence celebrated amongst those of the
ministerial class, both relatives and strangers, for single-mindedness, and was from childhood pointed out as
remarkable for sagacity, and held in regard in the eyes of the wise. He did not, however, after the fashion of
His ancestors, desire elevation to lofty ranks nor seek advancement to splendid but transient positions. His
extreme aptitude was nevertheless admitted by all, and His excessive acuteness and intelligence were
universally avowed. In the eyes of the common folk He enjoyed a wonderful esteem, and in all gatherings and
assemblies He had a marvelous speech and delivery. Notwithstanding lack of instruction and education such
was the keenness of His penetration and the readiness of His apprehension that when during His youthful
prime He appeared in assemblies where questions of divinity and points of metaphysic were being discussed,
and, in presence of a great concourse of doctors and scholars loosed His tongue, all those present were
amazed, accounting this as a sort of prodigy beyond the discernment natural to the human race. From His
early years He was the hope of His kindred and the unique one of His family and race, nay, their refuge and
shelter.
However, in spite of these conditions and circumstances, as He wore a kulÃ¡h on His head and locks flowing
over His shoulder, no one imagined that He would become the source of such matters, or that the waves of His
[Pages 21â40] 16
flood would reach the zenith of this firmament.
When the question of the BÃ¡b was noised abroad signs of partiality appeared in Him. At the first He apprised
His relatives and connections, and the children and dependents of His own circle; subsequently He occupied
His energies by day and night in inviting friends and strangers [to embrace the new faith]. He arose with
mighty resolution, engaged with the utmost constancy in systematizing the principles and consolidating the
ethical canons of that society in every way, and strove by all means to protect and guard these people.
When He had [thus] established the foundations in á¹¬ihrÃ¡n He hastened to MÃ¡zindarÃ¡n, where He
displayed in assemblies, meetings, conferences, inns, mosques, and colleges a mighty power of utterance and
exposition. Whoever beheld His open brow or heard His vivid eulogies perceived Him with the eye of actual
vision to be a patent demonstration, a latent magnetic force, and a pervading influence. A great number both
of rich and poor and of erudite doctors were attracted by His preaching and washed their hands of heart and
life, being so enkindled that they laid down their lives under the sword dancing [with joy].
Thus, amongst many instances, one day four learned and accomplished scholars of the divines of NÃºr were
present in His company, and in such wise did He expound that all four were involuntarily constrained to
entreat Him to accept them for His service. For by dint of His eloquence, which was like âevident sorcery,â
He satisfied these eminent doctors that they were in reality children engaged in the rudiments of study and the
merest tyros, and that therefore they must read the alphabet from the beginning. Several protracted
conferences were passed in expounding and elucidating the Point and the Alif of the Absolute, wherein the
doctors present were astounded, and filled with amazement and astonishment at the seething and roaring of
the ocean of His utterance. The report of this occurrence reached the hearing of far and near, and deep
despondency fell on the adversaries. The regions of NÃºr were filled with excitement and commotion at these
events, and the noise of this mischief and trouble smote the ears of the citizens of BarfurÃºsh. The chief
divine of NÃºr, MullÃ¡ Muá¸¥ammad, was in Qishlaq. When he heard of these occurrences he sent two of the
most distinguished and profound of the doctors, who were possessed of wondrous eloquence, effective
oratorical talent, conclusiveness of argument, and brilliant powers of demonstration, to quench this fire, and to
subdue and overcome this Young Man by force of argument, either reducing Him to penitence, or causing
Him to despair of the successful issue of His projects. Glory be to God for His wondrous decrees! When those
two doctors entered the presence of that Young Man, saw the waves of His utterance, and heard the force of
His arguments, they unfolded like the rose and were stirred like the multitude, and, abandoning altar and
chair, pulpit and preferment, wealth and luxury, and evening and morning congregations, they applied
themselves to the furtherance of the objects of this Person, even inviting the chief divine to tender his
allegiance. So when this Young Man with a faculty of speech like a rushing torrent set out for Ãmul and
SarÃ− He met with that experienced doctor and that illustrious divine in Qishlaq of NÃºr. And the people
assembled from all quarters awaiting the result. His accomplished reverence the divine, although he was of
universally acknowledged excellence, and in science the most learned of his contemporaries, nevertheless
decided to have recourse to augury as to [whether he should engage in] discussion and disputation. This did
not prove favorable and he therefore excused himself, deferring [the discussion] until some other time. His
incompetency and shortcoming thereby became known and suspected, and this caused the adherence,
confirmation, and edification of many.
In brief outline the narrative is this. For some while He wandered about in those districts. After the death of
the late prince Muá¸¥ammad ShÃ¡h He returned to á¹¬ihrÃ¡n, having in His mind [the intention of]
corresponding and entering into relations with the BÃ¡b. The medium of this correspondence was the
celebrated MullÃ¡ âAbduâl-KarÃ−m of QazvÃ−n, who was the BÃ¡bâs mainstay and trusted intimate. Now
since a great celebrity had been attained for BahÃ¡âuâllÃ¡h in á¹¬ihrÃ¡n, and the hearts of men were disposed
towards Him, He, together with MullÃ¡ âAbduâl-KarÃ−m, considered it as expedient that, in face of the
agitation amongst the doctors, the aggressiveness of the greater part of [the people of] Persia, and the
irresistible power of the AmÃ−r-NizÃ¡m, whereby both the BÃ¡b and BahÃ¡âuâllÃ¡h were in great danger
[Pages 21â40] 17
and liable to incur severe punishment, some measure should be adopted to direct the thoughts of men towards
some absent person, by which means BahÃ¡âuâllÃ¡h would remain protected from the interference of all men.
And since further, having regard to sundry considerations, they did not consider an outsider as suitable, they
cast the lot of this augury to the name of BahÃ¡âuâllÃ¡hâs brother MÃ−rzÃ¡ Yaá¸¥yÃ¡.
By the assistance and instruction of BahÃ¡âuâllÃ¡h, therefore, they made him notorious and famous on the
tongues of friends and foes, and wrote letters, ostensibly at his dictation, to the BÃ¡b. And since secret
correspondences were in process the BÃ¡b highly approved of this scheme. So MÃ−rzÃ¡ Yaá¸¥yÃ¡ was
concealed and hidden while mention of him was on the tongues and in the mouths of men. And this mighty
plan was of wondrous efficacy, for BahÃ¡âuâllÃ¡h, though He was known and seen, remained safe and
secure, and this veil was the cause that no one outside [the sect] fathomed the matter or fell into the idea of
molestation, until BahÃ¡âuâllÃ¡h quitted á¹¬ihrÃ¡n at the permission of the King and was permitted to
withdraw to the Supreme Shrines.
When He reached BaghdÃ¡d and the crescent moon of the month of Muharram of the year [A.H. one
thousand two hundred and] sixty-nine (which was termed in the books of the BÃ¡b âthe year of âafter a
whileââ and wherein He had promised the disclosure of the true nature of His religion and its mysteries) shone
forth from the horizon of the world, this covert secret, as is related, became apparent amongst all within and
without [the society]. BahÃ¡âuâllÃ¡h with mighty steadfastness became a target for the arrows of all amongst
mankind, while MÃ−rzÃ¡ Yaá¸¥yÃ¡ in disguise passed his time, now in the environs and vicinity of
BaghdÃ¡d engaged for better concealment in various trades, now in BaghdÃ¡d itself in the garb of the Arabs.
Now BahÃ¡â uâ llÃ¡h so acted that the hearts of this sect were drawn towards Him, while most of the
inhabitants of âIrÃ¡q were reduced to silence and speechlessness, some being amazed and others angered.
After remaining there for one year He withdrew His hand from all things, abandoned relatives and
connections, and, without the knowledge of His followers, quitted â IrÃ¡q alone and solitary, without
companion, supporter, associate, or comrade. For nigh upon two years He dwelt in Turkish KurdistÃ¡n,
generally in a place named Sar-GalÃº, situated in the mountains, and far removed from human habitations.
Sometimes on rare occasions He used to frequent SulaymÃ¡nÃ−yyih. Ere long had elapsed the most eminent
doctors of those regions got some inkling of His circumstances and conditions, and conversed with Him on
the solution of certain difficult questions connected with the most abstruse points of theology. Having
witnessed on His part ample signs and satisfactory explanations they observed towards Him the utmost
respectfulness and deference. In consequence of this He acquired a great fame and wonderful reputation in
those regions, and fragmentary accounts of Him were circulated in all quarters and directions, to wit that a
stranger, a Persian, had appeared in the district of SulaymÃ¡nÃ−yyih (which hath been, from of old, the place
whence the most expert doctors of the Sunnites have arisen), and that the people of that country had loosed
their tongues in praise of Him. From the rumor thus heard it was known that that Person was none other than
BahÃ¡âuâllÃ¡h. Several persons, therefore, hastened thither, and began to entreat and implore, and the urgent
entreaty of all brought about His return.
Now although this sect had not been affected with quaking or consternation at these grievous events, such as
the slaughter of their Chief and the rest, but did rather increase and multiply; still, since the BÃ¡b was but
beginning to lay the foundations when He was slain, therefore was this community ignorant concerning its
proper conduct, action, behavior, and duty, their sole guiding principle being love for the BÃ¡b. This
ignorance was the reason that in some parts disturbances occurred; for, experiencing violent molestation, they
unclosed their hands in self-defense. But after His return BahÃ¡âuâllÃ¡h made such strenuous efforts in
educating, teaching, training, regulating, and reconstructing this community that in a short while all these
troubles and mischiefs were quenched, and the utmost tranquility and repose reigned in menâs hearts; so that,
according to what hath been heard, it became clear and obvious even to statesmen that the fundamental
intentions and ideas of this sect were things spiritual, and such as are connected with pure hearts; that their
true and essential principles were to reform the morals and beautify the conduct of the human race, and that
[Pages 21â40] 18
with things material they had absolutely no concern.
When these principles, then, were established in the hearts of this sect they so acted in all lands that they
became celebrated amongst statesmen for gentleness of spirit, steadfastness of heart, right intent, good deeds,
and excellence of conduct. For this people are most well-disposed towards obedience and submissiveness,
and, on receiving such instruction, they conformed their conduct and behavior thereto. Formerly exception
was taken to the words, deeds, demeanor, morals, and conduct of this sect: now objection is made in Persia to
their tenets and spiritual state. Now this is beyond the power of man, that he should be able by interference or
objection to change the heart and conscience, or meddle with the convictions of anyone. For in the realm of
conscience naught but the ray of Godâs light can command, and on the throne of the heart none but the
pervading power of the King of Kings should rule. Thus it is that one can arrest and suspend [the action of]
every faculty except thought and reflection; for a man cannot even by his own volition withhold himself from
reflection or thought, nor keep back his musings and imaginings.
At all events the undeniable truth is this, that for nigh upon thirty-five years no action opposed to the
government or prejudicial to the nation has emanated from this sect or been witnessed [on their part], and that
during this long period, notwithstanding the fact that their numbers and strength are double what they were
formerly, no sound has arisen from any place, except that every now and then learned doctors and eminent
scholars (really for the extension of this report through the world and the awakening of men) sentence some
few to death. For such interference is not destruction but edification when thou regardest the truth, which will
not thereby become quenched and forgotten, but rather stimulated and advertised.
I will at least relate one short anecdote of what actually took place. A certain person violently molested and
grievously injured a certain BÃ¡bÃ−. The victim unclosed his hand in retaliation and arose to take vengeance,
unsheathing his weapon against the aggressor. Becoming the object of censure and reprimand of this sect,
however, he took refuge in flight.
[Pages 41â60]
When he reached HamadÃ¡n his character became known, and, as he was of the clerical class, the doctors
vehemently pursued him, handed him over to the government, and ordered chastisement to be inflicted. By
chance there fell out from the fold of his collar a document written by BahÃ¡âuâllÃ¡h, the subject of which
was reproof of attempts at retaliation, censure and reprobation of the search after vengeance, and prohibition
from following after lusts. Amongst other matters they found these expressions contained in it: âVerily God is
quit of the seditious,â and likewise: âIf ye be slain it is better for you than that ye should slay. And when ye
are tormented have recourse to the controllers of affairs and the refuge of the people; and if ye be neglected
then entrust your affairs to the Jealous Lord. This is the mark of the sincere, and the characteristic of the
assured.â When the governor became cognizant of this writing he addressed that person saying, âBy the
decree of that Chief whom you yourself obey correction is necessary and punishment and chastisement
obligatory.â âIf,â replied that person, âyou will carry out all His precepts I shall have the utmost pleasure in
[submitting to] punishment and death.â The governor smiled and let the man go.
So BahÃ¡â uâ llÃ¡h made the utmost efforts to educate [His people] and incite [them] to morality, the
acquisition of the sciences and arts of all countries, kindly dealing with all the nations of the earth, desire for
the welfare of all peoples, sociability, concord, obedience, submissiveness, instruction of [their] children,
production of what is needful for the human race, and inauguration of true happiness for mankind; and He
continually kept sending tracts of admonition to all parts, whereby a wonderful effect was produced. Some of
these epistles have, after extreme search and inquiry, been examined, and some portions of them shall now be
[Pages 41â60] 19
set down in writing.
All these epistles consisted of [exhortations to] purity of morals, encouragement to good conduct, reprobation
of certain individuals, and complaints of the seditious. Amongst others this sentence was recorded:
âMy captivity is not My abasement: by My life, it is indeed a glory unto Me! But the abasement is the action
of My friends who connect themselves with Us and follow the devil in their actions. Amongst them is he who
taketh lust and turneth aside from what is commanded; and amongst them is he who followeth the truth in
right guidance. As for those who commit sin and cling to the world they are assuredly not of the people of
BahÃ¡.â
So again: âWell it is with him who is adorned with the decoration of manners and morals: verily he is of those
who help their Lord with clear perspicuous action.â
âHe is God, exalted is His state, wisdom and utterance. The True One (glorious is His glory) for the showing
forth of the gems of ideals from the mine of man, hath, in every age, sent a Trusted One. The primary
foundation of the faith of God and the religion of God is this, that they should not make diverse sects and
various paths the cause and reason of hatred. These principles and laws and firm sure roads appear from one
dawning-place and shine from one dayspring, and these diversities were out of regard for the requirements of
the time, season, ages, and epochs. O unitarians, make firm the girdle of endeavor, that perchance religious
strife and conflict may be removed from amongst the people of the world and be annulled. For love of God
and His servants engage in this great and mighty matter. Religious hatred and rancor is a world-consuming
fire, and the quenching thereof most arduous, unless the hand of Divine Might give men deliverance from this
unfruitful calamity. Consider a war which happeneth between two states: both sides have foregone wealth and
life: how many villages were beheld as though they were not! This precept is in the position of the light in the
lamp of utterance.â
âO people of the world, ye are all the fruit of one tree and the leaves of one branch. Walk with perfect charity,
concord, affection, and agreement. I swear by the Sun of Truth, the light of agreement shall brighten and
illumine the horizons. The all-knowing Truth hath been and is the witness to this saying. Endeavor to attain to
this high supreme station which is the station of protection and preservation of mankind. This is the intent of
the King of intentions, and this the hope of the Lord of hopes.â
âWe trust that God will assist the kings of the earth to illuminate and adorn the earth with the refulgent light
of the Sun of Justice. At one time We spoke in the language of the Law, at another time in the language of the
Truth and the Way; and the ultimate object and remote aim was the showing forth of this high supreme
station. And God sufficeth for witness.â
âO friends, consort with all the people of the world with joy and fragrance. If there be to you a word or
essence whereof others than you are devoid, communicate it and show it forth in the language of affection and
kindness: if it be received and be effective the object is attained, and if not leave it to him, and with regard to
him deal not harshly but pray. The language of kindness is the lodestone of hearts and the food of the soul; it
stands in the relation of ideas to words, and is as an horizon for the shining of the Sun of Wisdom and
Knowledge.â
âIf the unitarians had in the latter times acted according to the glorious Law [which came] after His Highness
the Seal [of the Prophets] (may the life of all beside Him be His sacrifice!), and had clung to its skirt, the
foundation of the fortress of religion would not have been shaken, and populous cities would not have been
ruined, but rather cities and villages would have acquired and been adorned with the decoration of peace and
serenity.â
[Pages 41â60] 20
âThrough the heedlessness and discordance of the favored people and the smoke of wicked souls the Fair
Nation is seen to be darkened and enfeebled. Had they acted [according to what they knew] they would not
have been heedless of the light of the Sun of Justice.â
âThis Victim hath from earliest days until now been afflicted at the hands of the heedless. They exiled Us
without cause at one time to âIrÃ¡q, at another time to Adrianople, and thence to AkkÃ¡, which was a place of
exile for murderers and robbers; neither is it known where and in what spot We shall take up Our abode after
this greatest prison-house. Knowledge is with God, the Lord of the Throne and of the dust and the Lord of the
lofty seat. In whatever place We may be, and whatever befall Us, the saints must gaze with perfect
steadfastness and confidence towards the Supreme Horizon and occupy themselves in the reformation of the
world and the education of the nations. What hath befallen and shall befall hath been and is an instrument and
means for the furtherance of the Word of Unity. Take hold of the command of God and cling thereto: verily it
hath been sent down from beside a wise Ordainer.â
âWith perfect compassion and mercy have We guided and directed the people of the world to that whereby
their souls shall be profited. I swear by the Sun of Truth which hath shone forth from the highest horizons of
the world that the people of BahÃ¡ had not and have not any aim save the prosperity and reformation of the
world and the purifying of the nations. With all men they have been in sincerity and charity. Their outward
[appearance] is one with their inward [heart], and their inward [heart] identical with their outward
[appearance]. The truth of the matter is not hidden or concealed, but plain and evident before [menâs] faces.
Their very deeds are the witness of this assertion. Today let everyone endowed with vision win his way from
deeds and signs to the object of the people of BahÃ¡ and from their speech and conduct gain knowledge of
their intent. The waves of the ocean of divine mercy appear at the utmost height, and the showers of the
clouds of His grace and favor descend every moment. During the days of sojourn in âIrÃ¡q this Oppressed
One sat down and consorted with all classes without veil or disguise. How many of the denizens of the
horizons entered in enmity and went forth in sympathy! The door of grace was open before the faces of all.
With rebellious and obedient did We outwardly converse after one fashion, that perchance the evildoers might
win their way to the ocean of boundless forgiveness. The splendors of the Name of the Concealer were in such
wise manifested that the evildoer imagined that he was accounted of the good. No messenger was
disappointed and no inquirer was turned back. The causes of the aversion and avoidance of men were certain
of the doctors of Persia and the unseemly deeds of the ignorant. By [the term] âdoctorsâ in these passages are
signified those persons who have withheld mankind from the shore of the Ocean of Unity; but as for the
learned who practice [their knowledge] and the wise who act justly, they are as the spirit unto the body of the
world. Well is it with that learned man whose head is adorned with the crown of justice, and whose body
glorieth in the ornament of honesty. The Pen of Admonition exhorteth the friends and enjoineth on them
charity, pity, wisdom, and gentleness. The Oppressed One is this day a prisoner; His allies are the hosts of
good deeds and virtues; not ranks, and hosts, and guns, and cannons.21 One holy action maketh the world of
earth highest paradise.
âO friends, help the Oppressed One with well-pleasing virtues and good deeds! Today let every soul desire to
attain the highest station. He must not regard what is in him, but what is in God. It is not for him to regard
what shall advantage himself, but that whereby the Word of God which must be obeyed shall be upraised. The
heart must be sanctified from every form of selfishness and lust, for the weapons of the unitarians and the
saints were and are the fear of God. That is the buckler which guardeth man from the arrows of hatred and
abomination. Unceasingly hath the standard of piety been victorious, and accounted amongst the most
puissant hosts of the world. Thereby do the saints subdue the cities of [menâs] hearts by the permission of
God, the Lord of hosts. Darkness hath encompassed the earth: the lamp which giveth light was and is wisdom.
The dictates thereof must be observed under all circumstances. And of wisdom is the regard of place and the
utterance of discourse according to measure and state. And of wisdom is decision; for man should not accept
whatsoever anyone sayeth.
[Pages 41â60] 21
âUnder all circumstances desire of the True One (glorious is His glory) that He will not deprive His servants
of the sealed wine22 and the lights of the Name of the Self-Subsistent.
âO friends of God, verily the Pen of Sincerity enjoineth on you the greatest faithfulness. By the Life of God,
its light is more evident than the light of the sun! In its light and its brightness and its radiance every light is
eclipsed. We desire of God that He will not withhold from His cities and lands the radiant effulgence of the
Sun of Faithfulness. We have directed all in the nights and in the days to faithfulness, chastity, purity, and
constancy; and have enjoined good deeds and well-pleasing qualities. In the nights and in the days the shriek
of the pen ariseth and the tongue speaketh, that against the sword the word may arise, and against fierceness
patience, and in place of oppression submission, and at the time of martyrdom resignation. For thirty years
and more, in all that hath befallen this oppressed community they have been patient, referring it to God.
Everyone endowed with justice and fairness hath testified and doth testify to that which hath been said.
During this period this Oppressed One was engaged in good exhortations and efficacious and sufficient
admonitions, till it became established and obvious before all that this Victim had made Himself a target for
the arrows of calamity unto the showing forth of the treasures deposited in [menâs] souls. Strife and contest
were and are seemly in the beasts of prey of the earth, [but] laudable actions are seemly in man.
âBlessed is the Merciful One: Who created man: and taught him utterance.23 After all these troubles, neither
are the ministers of state content, nor the doctors of the church. Not one soul was found to utter a word for
God before the court of His Majesty the King (may God perpetuate his kingdom). There shall not befall Us
aught save that which God hath decreed unto Us. They acted not kindly, nor was there any shortcoming in the
display of evil. Justice became like the phoenix, and faithfulness like the philosopherâs stone: none spake for
the right. It would seem that justice had become hateful to men and cast forth from all lands like the people of
God. Glory be to God! In the episode of the land of TÃ¡ not one spoke for that which God had commanded.
Having regard to the display of power and parade of service in the presence of the King (may God perpetuate
his kingdom) they have called good evil and the reformer a sedition-monger. The like of these persons would
depict the drop as an ocean, and the mote as a sun. They call the house at Kulayn âthe strong fortress,â and
close their eyes to the perspicuous truth. They have attacked a number of reformers of the world with the
charge of seditiousness. As God liveth, these persons had and have no intent nor hope save the glory of the
state and service to their nation! For God they spoke and for God they speak, and in the way of God do they
journey.
âO friends, ask of Him Who is the Desire of the denizens of earth that He will succor His Majesty the King
(may God perpetuate his kingdom) so that all the dominions of Persia may by the light of the Sun of Justice
become adorned with the decoration of tranquility and security. According to statements made, he, at the
promptings of his blessed nature, loosed those who were in bonds, and bestowed freedom on the captives. The
representation of certain matters before the faces of [Godâs] servants is obligatory, and natural to the pious, so
that the good may be aware and become cognizant [thereof]. Verily He inspireth whom He pleaseth with what
He desireth, and He is the Powerful, the Ordainer, the Knowing, the Wise.
â A word from that land hath reached the Oppressed One which in truth was the cause of wonder. His
Highness the MuâtamÃ−duâd-Dawlih, FarhÃ¡d MÃ−rzÃ¡, said concerning the Imprisoned One that whereof
the repetition is not pleasing. This Victim consorted very little with him or the like of him. So far as is
recollected on [only] two occasions did he visit Murgh-Mahallih in ShimÃ−rÃ¡n where was the abode of the
Oppressed One. On the first occasion he came one day in the afternoon, and on the second one Friday
morning, returning nigh unto sundown. He knows and is conscious that he should not speak contrary to the
truth. If one enter his presence let him repeat these words before him on behalf of the Oppressed One: âO
Prince! I ask justice and fairness from your Highness concerning that which hath befallen this poor Victim.â
Well is it for that soul whom the doubts of the perverse withhold not from the display of justice, and deprive
not of the lights of the luminary of equity. O saints of God! at the end of Our discourse We enjoin on you once
again chastity, faithfulness, godliness, sincerity, and purity. Lay aside the evil and adopt the good. This is that
[Pages 41â60] 22
whereunto ye are commanded in the Book of God, the Knowing, the Wise. Well is it with those who practice
[this injunction]. At this moment the pen crieth out, saying, â O saints of God, regard the horizon of
uprightness, and be quit, severed, and free from what is beside this. There is no strength and no power save in
God.ââ
In short, formerly in all provinces in Persia accounts and stories concerning this sect diverse and discordant,
yea, incompatible with the character of the human race and opposed to the divine endowment, passed on the
tongues and in the mouths of men and obtained notoriety. But when their principles acquired fixity and
stability and their conduct and behavior were known and appreciated, the veil of doubt and suspicion fell, the
true character of this sect became clear and evident, and it reached the degree of certainty that their principles
were unlike menâs fancies, and that their foundation differed from [the popular] opinion and estimate. In their
conduct, action, morality, and demeanor was no place for objection; the objection in Persia is to certain of the
ideas and tenets of this sect. And from the indications of various circumstances it hath been observed that the
people have acquired belief and confidence in the trustworthiness, faithfulness, and godliness of this sect in all
transactions.
Let us return to our original topic. During the period of their sojourn in âIrÃ¡q these persons became notorious
throughout the world. For exile resulted in fame, in such wise that a great number of other parties sought
alliance and union, and devised means of [acquiring] intimacy [with them]. But the Chief of this sect,
discovering the aims of each faction, acted with the utmost consistency, circumspection, and firmness.
Reposing confidence in none, He applied Himself as far as possible to the admonition of each, inciting and
urging them to good resolutions and aims beneficial to the state and the nation. And this conduct and behavior
of the Chief acquired notoriety in âIrÃ¡q.
So likewise during the period of their sojourn in âIrÃ¡q certain functionaries of foreign governments were
desirous of intimacy, and sought friendly relations [with them], but the Chief would not agree. Amongst other
strange haps was this, that in â IrÃ¡q certain of the Royal Family came to an understanding with these
[foreign] governments, and, [induced] by promises and threats, conspired with them. But this sect unloosed
their tongues in reproach and began to admonish them, saying, âWhat meanness is this, and what evident
treason; that man should, for worldly advantages, personal profit, easy circumstances, or protection of life and
property, cast himself into this great detriment and evident loss, and embark in a course of action which will
conduce to the greatest abasement and involve the utmost infamy and disgrace both here and hereafter! One
can support any baseness save treason to oneâs country, and every sin admits of pardon and forgiveness save
[that of] dishonoring oneâs government and injuring oneâs nation.â And they imagined that they were acting
patriotically, displaying sincerity and loyalty, and accounting sacred the duties of fidelity; which noble aim
they regarded as a moral obligation. So rumors of this were spread abroad through âIrÃ¡q-i-âArab, and such
as wished well to their country loosed their tongues in uttering thanks, expressing approval and respect. And it
was supposed that these events would be represented in the Royal Presence; but after a while it became known
that certain of the Shaykhs at the Supreme Shrines who were in correspondence with the court, yea, even with
the King, were in secret continually attributing to this sect strange affinities and relations, imagining that such
attempts would conduce to favor at the Court and cause advancement of [their] condition and rank. And since
no one could speak freely on this matter at that court which is the pivot of justice, whilst just ministers aware
[of the true state of the case] also regarded silence as their best policy, the âIrÃ¡q question, through these
misrepresentations and rumors, assumed gravity in á¹¬ihrÃ¡n, and was enormously exaggerated. But the
consuls-general, being cognizant of the truth, continued to act with moderation, until MÃ−rzÃ¡ Buzurg
KhÃ¡n of QazvÃ−n became consul-general in BaghdÃ¡d. Now since this person was wont to pass the greater
portion of his time in a state of intoxication and was devoid of foresight, he became the accomplice and
confederate of those Shaykhs in âIrÃ¡q, and girded up his loins stoutly to destroy and demolish. Such power
of description and [strength] of fingers as he possessed he employed in making representations and
statements. Each day he secretly wrote a dispatch to á¹¬ihrÃ¡n, made vows and compacts with the Shaykhs,
and sent diplomatic notes to His Excellency the Ambassador-in-chief [at Constantinople]. But since these
[Pages 41â60] 23
statements and depositions had no basis or foundation, they were all postponed and adjourned; until at length
these Shaykhs convened a meeting to consult with the [Consul-] General, assembled a number of learned
doctors and great divines in the [mosque of the] âtwo KÃ¡zimsâ (upon them be peace), and, having come to
an unanimous agreement, wrote to the divines of KarbilÃ¡ the exalted and Najaf the most noble, convoking
them all. They came, some knowing, others not knowing. Amongst the latter the illustrious and expert doctor,
the noble and celebrated scholar, the seal of seekers after truth, Shaykh MurtadÃ¡, now departed and assoiled,
who was the admitted chief of all, arrived without knowledge [of the matter in hand]. But, so soon as he was
informed of their actual designs, he said, âI am not properly acquainted with the essential character of this
sect, nor with the secret tenets and hidden theological doctrines of this community; neither have I hitherto
witnessed or perceived in their demeanor or conduct anything at variance with the Perspicuous Book which
would lead me to pronounce them infidels. Therefore hold me excused in this matter, and let him who regards
it as his duty take action.â Now the design of the Shaykhs and the Consul was a sudden and general attack,
but, by reason of the noncompliance of the departed Shaykh, this scheme proved abortive, resulting, indeed,
only in shame and disappointment. So that concourse of Shaykhs, doctors, and common folk which had come
from KarbilÃ¡ dispersed.
Just at this time mischievous persons--[including] even certain dismissed ministers--endeavored on all sides
so to influence this sect that they might perchance alter their course and conduct. From every quarter lying
messages and disquieting reports continually followed one another in uninterrupted and constant succession to
the effect that the deliberate intention of the court of Persia was the eradication, suppression, annihilation, and
destruction of this sect; that correspondence was continually being carried on with the local authorities; and
that all [the BÃ¡bÃ−s] in â IrÃ¡q would shortly be delivered over with bound hands to Persia. But the
BÃ¡bÃ−s passed the time in calmness and silence, without in any way altering their behavior and conduct.
So when MÃ−rzÃ¡ Buzurg KhÃ¡n failed to effect and accomplish the designs of his heart by such actions
also, he ill-advisedly fell to reflecting how he might grieve and humiliate [the BÃ¡bÃ−s]. Every day he sought
some pretext for offering insult, aroused some disturbance and tumult, and raised up the banner of mischief,
until the matter came nigh to culminating in the sudden outbreak of a riot, the lapse of the reins of control
from the hand, and the precipitation of [menâs] hearts into disquietude and perturbation and [their] minds into
anguish and agony.
Now when [the BÃ¡bÃ−s] found themselves unable to treat this humor by any means (for, strive as they
would, they were foiled and frustrated), and when they failed to find any remedy for this disorder or any
fairness in this flower, they deliberated and hesitated for nine months, and at length a certain number of them,
to stop further mischief, enrolled themselves as subjects of the Sublime Ottoman Government, that [thereby]
they might assuage this tumult. By means of this device the mischief was allayed, and the consul withdrew his
hand from molesting them; but he notified this occurrence to the Royal Court in a manner at variance with the
facts and contrary to the truth, and, together with the confederate Shaykhs, applied himself in every way to
devices for distracting the senses [of the BÃ¡bÃ−s]. Finally, however, being dismissed, and overwhelmed
with disaster, he became penitent and sorry.
Let us proceed with our original topic. For eleven years and somewhat over, BahÃ¡â uâ llÃ¡h abode in
âIrÃ¡q-i-âArab. The behavior and conduct of the sect were such that [His] fame and renown increased. For He
was manifest and apparent amongst men, consorted and associated with all parties, and would converse
familiarly with doctors and scholars concerning the solution of difficult theological questions and the
verification of the true sense of abstruse points of divinity. As is currently reported by persons of every class,
He used to please all, whether inhabitants or visitors, by His kindly intercourse and courteous address; and
this sort of demeanor and conduct on His part led them to suspect sorcery and account Him an adept in the
occult sciences.
[Pages 41â60] 24
During this period MÃ−rzÃ¡ Yaá¸¥yÃ¡ remained concealed and hidden, continuing and abiding in his former
conduct and behavior, until, when the edict for the removal of BahÃ¡âuâllÃ¡h from BaghdÃ¡d was issued by
His Majesty the Ottoman monarch, MÃ−rzÃ¡ Yaá¸¥yÃ¡ would neither quit nor accompany [Him]: at one time
he meditated setting out for India, at another settling in TurkistÃ¡n; but, being unable to decide on either of
these two plans, he finally, at his own wish, set out before all in the garb of a dervish, in disguise and change
of raiment, for KÃ¡rkÃºk and ArbÃ−l. Thence, by continuous advance, he reached Mosul, where, on the
arrival of the main body, he took up his abode and station alongside their caravan. And although throughout
this journey the governors and officials observed the utmost consideration and respectfulness, while march
and halt were alike dignified and honorable, nevertheless was he always concealed in change of raiment, and
acted cautiously, on the idea that some act of aggression was likely to occur.
In this fashion did they reach Constantinople, where they were appointed quarters in a guesthouse on the part
of the glorious Ottoman monarchy. And at first the utmost attention was paid to them in every way. On the
third day, because of the straitness of their quarters and the greatness of their numbers, they migrated and
moved to another house. Certain of the nobles came to see and converse with them, and these, as is related,
behaved with moderation. Notwithstanding that many in their assemblies and gatherings continued to
condemn and vilify them saying, âThis sect are a mischief to all the world and destructive of treaties and
covenants; they are a source of trouble and baleful to all lands; they have kindled a fire and consumed the
earth; and though they be outwardly fair-seeming yet are they deserving of every chastisement and
punishment,â yet still the BÃ¡bÃ−s continued to conduct themselves with patience, calmness, deliberation,
and constancy, so that they did not, even in self-defense, importune [the occupants of] high places or frequent
the houses of any of the magnates of that kingdom. Whomsoever amongst the great He [BahÃ¡] interviewed
on His own account, they met, and no word save of sciences and arts passed between them; until certain
noblemen sought to guide Him, and loosed their tongues in friendly counsel, saying, âTo appeal, to state your
case, and to demand justice is a measure demanded by custom.â He replied in answer, âPursuing the path of
obedience to the Kingâs command We have come to this country. Beyond this We neither had nor have any
aim or desire that We should appeal and cause trouble. What is [now] hidden behind the veil of destiny will in
the future become manifest. There neither has been nor is any necessity for supplication and importunity. If
the enlightened-minded leaders [of your nation] be wise and diligent, they will certainly make inquiry, and
acquaint themselves with the true state of the case; if not, then [their] attainment of the truth is impracticable
and impossible. Under these circumstances what need is there for importuning statesmen and supplicating
ministers of the Court? We are free from every anxiety, and ready and prepared for the things predestined to
Us. âSay, all is from Godâ24 is a sound and sufficient argument, and âif God toucheth thee with a hurt there is
no dispeller thereof save Himâ25 is a healing medicine.â
After some months a royal edict was promulgated appointing Adrianople in the district of Roumelia as their
place of abode and residence. To that city the BÃ¡bÃ−s, accompanied by [Turkish] officers, proceeded all
together, and there they made their home and habitation. According to statements heard from sundry travelers
and from certain great and learned men of that city, they behaved and conducted themselves there also in such
wise that the inhabitants of the district and the government officials used to eulogize them, and all used to
show them respect and deference. In short, since BahÃ¡âuâllÃ¡h was wont to hold intercourse with the
doctors, scholars, magnates, and nobles [thereby] obtaining fame and celebrity throughout Roumelia, the
materials of comfort were gathered together, neither fear nor dread remained, they reposed on the couch of
ease, and passed their time in quietude, when one Siyyid Muá¸¥ammad by name, of Iá¹£fÃ¡hÃ¡n, one of the
followers [of the BÃ¡b], laid the foundations of intimacy and familiarity with MÃ−rzÃ¡ Yaá¸¥yÃ¡, and
[thereby] became the cause of vexation and trouble. In other words, he commenced a secret intrigue and fell to
tempting MÃ−rzÃ¡ Yaá¸¥yÃ¡, saying, âThe fame of this sect hath risen high in the world, and their name hath
become noble: neither dread nor danger remaineth, nor is there any fear or [need for] caution before you.
Cease, then, to follow, that thou mayest be followed by the world; and come out from amongst adherents, that
thou mayest become celebrated throughout the horizons.â MÃ−rzÃ¡ Yaá¸¥yÃ¡, too, through lack of reflection
and thought as to consequences, and want of experience, became enamored of his words and befooled by his
[Pages 41â60] 25
conduct. This one was [like] the sucking child, and that one became as the much-prized breast. At all events,
how much soever some of the chiefs of the sect wrote admonitions and pointed out to him the path of
discretion saying, âFor many a year hast thou been nurtured in thy brotherâs arms and hast reposed on the
pillow of ease and gladness; what thoughts are these which are the results of madness? Be not beguiled by this
empty name,26 which, out of regard for certain considerations and as a matter of expediency, was bestowed
[upon thee]; neither seek to be censured by the community. Thy rank and worth depend on a word, and thine
exaltation and elevation were for a protection and a consideration,â yet still, the more they admonished him,
the less did it affect him; and how much soever they would direct him, he continued to account opposition as
identical with advantage. Afterwards, too, the fire of greed and avarice was kindled, and although there was
no sort of need, their circumstances being easy in the extreme, they fell to thinking of salary and stipend, and
certain of the women dependent on MÃ−rzÃ¡ Yaá¸¥yÃ¡ went to the [governorâ s] palace and craved
assistance and charity. So when BahÃ¡âuâllÃ¡h beheld such conduct and behavior on his part He dismissed
and drove away both [him and Siyyid Muá¸¥ammad] from Himself.
Then Siyyid Muá¸¥ammad set out for Constantinople to get his stipend, and opened the door of suffering.
According to the account given, this matter caused the greatest sorrow and brought about cessation of
intercourse. In Constantinople, moreover, he presumptuously set afloat certain reports, asserting, amongst
other things, that the notable personage who had come from â IrÃ¡q was MÃ−rzÃ¡ Yaá¸¥yÃ¡. Sundry
individuals, perceiving that herein was excellent material for mischief-making and a means for the promotion
of mutiny, ostensibly supported and applauded him, and stimulated and incited him, saying, âYou are really
the chief support and acknowledged successor: act with authority, in order that grace and blessing may
become apparent. The waveless sea hath no sound, and the cloud without thunder raineth no rain.â By such
speech, then, was that unfortunate man entrapped into his course of action, and led to utter vain words which
caused the disturbance of [menâs] thoughts. Little by little those who were wont to incite and encourage began
without exception to utter violent denunciations in every nook and corner, nay in the court itself, saying, âThe
BÃ¡bÃ−s say thus, and expound in this wise: [their] behavior is such, and [their] speech so-and-so.â Such
mischief-making and plots caused matters to become misapprehended, and furthermore certain schemes got
afloat which were regarded as necessary measures of self-protection; the expediency of banishing the
BÃ¡bÃ−s came under consideration; and all of a sudden an order came, and BahÃ¡âuâllÃ¡h was removed
from Roumelia; nor was it known for what purpose or whither they would bear Him away. Diverse accounts
were current in [menâs] mouths, and many exaggerations were heard [to the effect] that there was no hope of
deliverance.
Now all those persons who were with Him with one accord entreated and insisted that they should [be
permitted to] accompany Him, and, how much soever the government admonished and forbade them, it was
fruitless. Finally one á¸¤Ã¡jÃ− Jaâfar by name was moved to lamentation, and with his own hand cut his
throat. When the government beheld it thus, it gave permission to all of them to accompany Him, conveyed
them from Adrianople to the seashore, and thence transported them to AkkÃ¡. MÃ−rzÃ¡ Yaá¸¥yÃ¡ they sent
in like manner to Famagusta.
During the latter days [passed] in Adrianople BahÃ¡âuâllÃ¡h composed a detailed epistle setting forth all
matters clearly and minutely. He unfolded and expounded the main principles of the sect, and made clear and
plain its ethics, manners, course, and mode of conduct: He treated certain political questions in detail, and
adduced sundry proofs of His truthfulness: He declared the good intent, loyalty, and sincerity of the sect, and
wrote some fragments of prayers, some in Persian, but the greater part in Arabic. He then placed it in a packet
and adorned its address with the royal name of His Majesty the King of Persia, and wrote [on it] that some
person pure of heart and pure of life, dedicated to God, and prepared for martyr-sacrifice, must, with perfect
resignation and willingness, convey this epistle into the presence of the King. A youth named MÃ−rzÃ¡
BadÃ−, a native of KhurÃ¡sÃ¡n, took the epistle, and hastened toward the presence of His Majesty the King.
The Royal Train had its abode and station outside á¹¬ihrÃ¡n, so he took his stand alone on a rock in a place
far off but opposite to the Royal Pavilion, and awaited day and night the passing of the Royal escort or the
[Pages 41â60] 26
attainment of admission into the Imperial Presence. Three days did he pass in a state of fasting and vigilance:
an emaciated body and enfeebled spirit remained. On the fourth day the Royal Personage was examining all
quarters and directions with a telescope when suddenly his glance fell on this man who was seated in the
utmost respectful attitude on a rock. It was inferred from the indications [perceived] that he must certainly
have thanks [to offer], or some complaint or demand for redress and justice [to prefer]. [The King]
commanded one of those in attendance at the court to inquire into the circumstances of this youth. On
interrogation [it was found that] he carried a letter which he desired to convey with his own hand into the
Royal Presence. On receiving permission to approach, he cried out before the pavilion with a dignity,
composure, and respectfulness surpassing description, and in a loud voice, âO King, I have come unto thee
from Sheba with a weighty message!â 27 [The King] commanded to take the letter and arrest the bearer. His
Majesty the King wished to act with deliberation and desired to discover the truth, but those who were present
before him loosed their tongues in violent reprehension, saying, âThis person has shown great presumption
and amazing audacity, for he hath without fear or dread brought the letter of him against whom all peoples are
angered, of him who is banished to Bulgaria and Sclavonia, into the presence of the King. If so be that he do
not instantly suffer a grievous punishment there will be an increase of this great presumption.â So the
ministers of the court signified [that he should suffer] punishment and ordered the torture. As the first torment
they applied the chain and rack, saying, âMake known thy other friends that thou mayest be delivered from
excruciating punishment, and make thy comrades captive that thou mayest escape from the torment of the
chain and the keenness of the sword.â But, torture, brand, and torment him as they might, they saw naught but
steadfastness and silence, and found naught but dumb endurance [on his part]. So, when the torture gave no
result, they [first] photographed him (the executioners on his left and on his right, and he sitting bound in
fetters and chains beneath the sword with perfect meekness and composure), and then slew and destroyed him.
This photograph I sent for, and found worthy of contemplation, for he was seated with wonderful humility and
strange submissiveness, in utmost resignation.
Now when His Majesty the King had perused certain passages and become cognizant of the contents of the
epistle, he was much affected at what had taken place and manifested regret, because his courtiers had acted
hastily and put into execution a severe punishment. It is even related that he said thrice, âDoth anyone punish
[one who is but] the channel of
[Pages 61â80]
correspondence?â Then the Royal Command was issued that their Reverences the learned doctors and
honorable and accomplished divines should write a reply to that epistle. But when the most expert doctors of
the capital became aware of the contents of the letter they ordained: âThat this person, without regarding [the
fact] that he is at variance with the Perspicuous Religion, is a meddler with custom and creed, and a troubler
of kings and emperors. Therefore to eradicate, subdue, repress, and repel [this sect] is one of the requirements
of the Well-established Path, and indeed the chief of obligations.â
This answer was not approved before the [Royal] Presence, for the contents of this epistle had no obvious
discordance with the Law or with reason, and did not meddle with political or administrative matters, nor
interfere with or attack the Throne of Sovereignty. They ought, therefore, to have discussed the real points at
issue, and to have written clearly and explicitly such an answer as would have caused the disappearance of
doubts and the solution of difficulties, and would have become a fulcrum for discussion to all.
Now of this epistle sundry passages shall be set forth in writing to conduce to a better understanding [of the
matter] by all people. At the beginning of the epistle was a striking passage in the Arabic language [treating]
of questions of faith and assurance; the sacrifice of life in the way of the Beloved; the state of resignation and
[Pages 61â80] 27
contentment; the multiplicity of misfortunes, calamities, hardships, and afflictions; and falling under suspicion
of seditiousness through the machinations of foes; the establishment of His innocence in the presence of His
Majesty the King; the repudiation of seditious persons and disavowal of the rebellious party; the conditions of
sincere belief in the verses of the QurâÃ¡n; the needfulness of godly virtues, distinction from all other
creatures in this transitory abode, obedience to the commandments, and avoidance of things prohibited; the
evidence of divine support in the affair of the BÃ¡b; the inability of whosoever is upon the earth to withstand
a heavenly thing; His own awakening at the divine afflux, and His falling thereby into unbounded calamities;
His acquisition of the divine gift, His participation in spiritual God-given grace, and His illumination with
immediate knowledge without study; the excusableness of His [efforts for the] admonition of mankind, their
direction toward the attainment of human perfections, and their enkindlement with the fire of divine love;
encouragements to the directing of energy towards the attainment of a state greater than the degree of earthly
sovereignty; eloquent prayers [written] in the utmost self-abasement, devotion, and humility; and the like of
this. Afterwards He discussed [other] matters in the Persian language. And the form of it is this:
âO God, this is a letter which I wish to send to the King; and Thou knowest that I have not desired aught of
him save the display of his justice to Thy people, and the showing forth of his favors to the dwellers in Thy
Kingdom. And verily, by My soul, I have not desired aught save what Thou hast desired, neither, by Thy
Might, do I desire aught save what Thou desirest. Perish that being which desireth of Thee aught save
Thyself! And, by Thy Glory, Thy good pleasure is the limit of My hope, and Thy Will the extremity of My
desire! Be merciful then, O God, to this poor [soul] Who hath caught hold of the skirt of Thy richness, and to
this humble [suppliant] Who calleth on Thee, for Thou art indeed the Mighty, the Great. Help, O God, His
Majesty the King to execute Thy laws amongst Thy servants and to show forth Thy justice amidst Thy
creatures, that he may rule over this sect as he ruleth over those who are beside them. Verily Thou art the
Potent, the Mighty, the Wise.
âAgreeably to the permission and consent of the King of the age, this Servant turned from the place of the
Royal Throne 28 toward âIrÃ¡q-i-âArab, and in that land abode twelve years. During the period of [His]
sojourn [there] no description of His condition was laid before the Royal Presence, neither did any
representation go to foreign states. Relying upon God did He abide in that land, until a certain functionary
came to âIrÃ¡q, who, on his arrival, fell to designing the affliction of a company of poor unfortunates. Every
day, beguiled by certain of the doctors of Persia, he persecuted these servants; although nothing prejudicial to
Church or State, or at variance with the principles and customs of their countrymen had been observed in
them. So this Servant [was moved] by this reflection: âMay it not be that by reason of the deeds of the
transgressors some action at variance with the world-ordering counsel of the King should be engendered!â
Therefore was an epitome [of the matter] addressed to MÃ−rzÃ¡ SaâÃ−d KhÃ¡n, the Minister for Foreign
Affairs, that he might submit it to the [Royal] Presence, and that it might be done according to that which the
Royal command might promulgate. A long while elapsed, and no command was issued; until matters reached
such a state that it was to be feared that sedition might suddenly break out and the blood of many be shed. Of
necessity, for the protection of the servants of God, a certain number [of the BÃ¡bÃ−s] appealed to the
governor of âIrÃ¡q. If [the King] will consider what has happened with just regard, it will become clear in the
mirror of his luminous heart that what occurred was [done] from considerations of expediency, and that there
was apparently no resource save this. The Royal Personage can bear witness and testify to this, that in
whatever land there were some few of this sect the fire of war and conflict was wont to be kindled by reason
of the aggression of certain governors. But this Transient One after His arrival in âIrÃ¡q withheld all from
sedition and strife; and the witness of this Servant is His action, for all are aware and will testify that the
multitude of this faction in Persia at that time was more than [it had been] before, yet, notwithstanding this,
none transgressed his proper bounds nor assailed anyone. It is nigh on fifteen years that all continue tranquil,
looking unto God and relying on Him, and bear patiently what hath come upon them, casting it on God. And
after the arrival of this Servant in this city which is called Adrianople certain of this community enquired
concerning the meaning of âvictory.â Diverse answers were sent in reply, one of which answers will be
submitted on this page, so that it may become clear before the [Royal] Presence that this Servant hath in view
[Pages 61â80] 28
naught save peace and reform. And if some of the divine favors, which, without merit [on My part], have been
graciously bestowed [on Me], do not become evident and apparent, this much [at least] will be known, that
[God], in [His] abounding grace and undeserved mercy, hath not deprived this Oppressed One of the ornament
of reason. The form of words which was set forth on the meaning of âvictoryâ is this:
ââHe is God, exalted is He. ââIt hath been known that God (glorious is His mention) is sanctified from the
world and what is therein, and that the meaning of âvictoryâ is not this, that anyone should fight or strive with
anyone. The Lord of He doeth what He will29 hath committed the kingdom of creation, both land and sea, into
the hand of kings, and they are the manifestations of the Divine Power according to the degrees of their rank:
verily He is the Potent, the Sovereign. But that which God (glorious is His mention) hath desired for Himself
is the hearts of His servants, which are treasures of praise and love of the Lord and stores of divine knowledge
and wisdom. The will of the Eternal King hath ever been to purify the hearts of [His] servants from the
promptings of the world and what is therein, so that they may be prepared for illumination by the effulgences
of the Lord of the Names and Attributes. Therefore must no stranger find his way into the city of the heart, so
that the Incomparable Friend may come unto His own place--that is, the effulgence of His Names and
Attributes, not His Essence (exalted is He), for that Peerless King hath been and will be holy for everlasting
above ascent or descent. Therefore today âvictoryâ neither hath been nor will be opposition to anyone, nor
strife with any person; but rather what is well-pleasing is that the cities of [menâs] hearts, which are under the
dominion of the hosts of selfishness and lust, should be subdued by the sword of the Word, of Wisdom, and of
Exhortation. Everyone, then, who desireth âvictoryâ must first subdue the city of his own heart with the sword
of spiritual truth and of the Word, and must protect it from remembering aught beside God: afterwards let him
turn his regards towards the cities of [othersâ] hearts. This is what is intended by âvictoryâ: sedition hath
never been nor is pleasing to God, and that which certain ignorant persons formerly wrought was never
approved. If ye be slain for His good pleasure verily it is better for you than that ye should slay. Today the
friends of God must appear in such fashion amidst [Godâs] servants that by their actions they may lead all
unto the pleasure of the Lord of Glory. I swear by the Sun of the Horizon of Holiness that the friends of God
never have regarded nor will regard the earth or its transitory riches. God hath ever regarded the hearts of
[His] servants, and this too is by reason of [His] most great favor, that perchance mortal souls may be
cleansed and sanctified from earthly states and may attain unto everlasting places. But that Real King is in
Himself sufficient unto Himself [and independent] of all: neither doth any advantage accrue to Him from the
love of contingent beings, nor doth any hurt befall Him from their hatred. All earthly places appear through
Him and unto Him return, and God singly and alone abideth in His own place which is holy above space and
time, mention and utterance, sign, description, and definition, height and depth. And none knoweth this save
Him and whosoever hath knowledge of the Book. There is no God but Him, the Mighty, the Bountiful.â Finis.
âBut good deeds depend on this, that the Royal Person should himself look into that [matter] with just and
gracious regard, and not be satisfied with the representations of certain persons unsupported by proof or
evidence. We ask God to strengthen the King unto that which He willeth: and what He willeth should be the
wish of the worlds.
âAfterwards they summoned this Servant to Constantinople. We reached that city along with a number of
poor unfortunates, and after Our arrival did not hold intercourse with a single soul, for We had naught to say
[unto them], and there was no wish save that it should be clearly demonstrated by proof to all that this Servant
had no thought of sedition and had never associated with the seditious. And, by Him in praise of Whose spirit
the tongues of all things speak, to turn in any direction was difficult in consideration of certain circumstances;
but these things were done for the protection of lives. Verily My Lord knoweth what is in My soul, and verily
He is witness unto what I say. The just king is the shadow of God in the earth; all should take refuge under the
shadow of his justice and rest in the shade of his favor. This is not the place for personalities, or censures
[directed] specially against some apart from others; for the shadow tells of him who casteth the shadow. God
(glorious is His mention) hath called Himself the Lord of the worlds for that He hath nurtured and doth
nurture all; exalted is His favor which hath preceded contingent beings and His mercy which hath preceded
[Pages 61â80] 29
the worlds.
âThis is sufficiently clear, that, [whether] right or wrong according to the imagination of the people, this
community have accepted as true and adopted the religion for which they are notorious, and that on this
account they have foregone what they had, seeking after what is with God. And this same renunciation of life
in the way of love for the Merciful [God] is a faithful witness and an eloquent attest unto that whereunto they
lay claim. Hath it [ever] been beheld that a reasonable man renounced his life without proof or evidence [of
the truth of that for which he died]? And if it be said, âThis people are mad,â this [too] is very improbable, for
it is not [a thing] confined to one or two persons, but rather have a great multitude of every class, inebriated
with the Kawthar of divine wisdom, hastened with heart and soul to the place of martyrdom in the way of the
Friend. If these persons, who for God have foregone all save Him, and who have poured forth life and wealth
in His way, can be belied, then by what proof and evidence shall the truth of that which others assert
concerning that wherein they are be established in the presence of the King?
âThe late á¸¤Ã¡jÃ− Siyyid Muá¸¥ammad (may God exalt his station and overwhelm him in the depth of the
ocean of His mercy and forgiveness), although he was of the most learned of the doctors of the age and the
most pious and austere of his contemporaries, and although the splendor of his worth was of such a degree
that the tongues of all creatures spoke in praise and eulogy of him and confidently asserted his asceticism and
godliness, did nevertheless in the war against the Russians forego much good and turn back after a little
contest, although he himself had decreed a holy war, and had set out from his native country with conspicuous
ensign in support of the Faith. O would that the covering might be withdrawn, and that what is hidden from
[menâs] eyes might appear!
âBut as to this sect, it is twenty years and more that they have been tormented by day and by night with the
fierceness of the Royal anger, and that they have been cast each one into a [different] land by the blasts of the
tempests of the Kingâs wrath. How many children have been left fatherless! How many fathers have become
childless! How many mothers have not dared, through fear and dread, to mourn over their slaughtered
children! Many [were] the servants [of God] who at eve were in the utmost wealth and opulence, and at dawn
were beheld in the extreme of poverty and abasement! There is no land but hath been dyed with their blood
and no air whereunto their groanings have not arisen. And during these few years the arrows of affliction have
rained down without intermission from the clouds of fate. Yet, notwithstanding all these visitations and
afflictions, the fire of divine love is in such fashion kindled in their hearts that, were they all to be hewn in
pieces, they would not forswear the love of the Beloved of all the dwellers upon earth; nay rather with their
whole souls do they yearn and hope for what may befall [them] in the way of God.
âO King! The gales of the mercy of the Merciful One have converted these servants and drawn them to the
region of the [Divine] Unity--âThe witness of the faithful lover is in his sleeveâ--but some of the doctors of
Persia have troubled the most luminous heart of the King of the Age with regard to those who are admitted
into the Sanctuary of the Merciful One and those who make for the Kaaba of Wisdom. O would that the
world-ordering judgment of the King might decide that this Servant should meet those doctors, and, in the
presence of His Majesty the King, adduce arguments and proofs! This Servant is ready, and hopeth of God
that such a conference may be brought about, so that the truth of the matter may become evident and apparent
before His Majesty the King. And afterwards the decision is in thy hand, and I am ready to confront the throne
of thy sovereignty; then give judgment for Me or against Me. The Merciful Lord saith in the FurqÃ¡n, which
is the enduring proof amidst the host of existences, âDesire death, then, if ye be sincere.â 30 He hath declared
the desiring of death to be the proof of sincerity; and it will be apparent in the mirror of the [Kingâs] luminous
mind which party it is that hath this day foregone life in the way of Him [Who is] adored by the dwellers upon
earth. Had the doctrinal books of this people, [composed] in proof of that wherein they are, been written with
the blood which has been shed in His way (exalted is He), books innumerable would assuredly have been
apparent and visible amongst mankind.
[Pages 61â80] 30
âHow, then, can one repudiate this people, whose words and deeds are consistent, and accept those persons
who neither have foregone nor will forego one atom of the consideration [which they enjoy] in the way of
[God] the Sovereign?
âSome of the doctors of Persia who have denounced this Servant have never either met or seen Him, nor
[even] become cognizant of [His] intent: nevertheless they said what they desired and do what they will.
Every statement requires proof, and is not [established] merely by assertion or by outward gear of asceticism.
âA translation of some passages from the contents of the Hidden Book of FÃ¡timih (upon her be the blessings
of God) which are apposite to this place will [now] be submitted in the Persian language, in order that some
things [now] concealed may be revealed before the [Royal] Presence. Those addressed in these utterances in
the above-mentioned book (which is today known as âHidden Wordsâ) are those people who are outwardly
notable for science and piety, but who are inwardly subservient to their passions and lust. He says:
ââO faithless ones! Why do ye outwardly claim to be shepherds, while inwardly ye have become the wolves
of My sheep? Your likeness is like unto the star before the morning, which is apparently bright and luminous,
but really causeth the misguidance and destruction of the caravans of My city and country.â
âSo likewise He saith:
ââO outwardly fair and inwardly faulty! Thy likeness is like unto clear bitter water, wherein outwardly the
utmost sweetness and purity is beheld, but when it falleth into the assaying hands of the taste of the [Divine]
Unity He doth not accept a single drop thereof. The radiance of the sun is on the earth and on the mirror alike;
but regard the difference as from the guard-stars to the earth; nay, between them is a limitless distance.â
ââSo likewise He saith:
ââO child of the world! Many a morning hath the effulgence of My grace come unto thy place from the
day-spring of the placeless, found thee on the couch of ease busied with other things, and returned like the
lightning of the spirit to the bright abode of glory. And I, desiring not thy shame, declared it not in the retreats
of nearness to the hosts of holiness.â
ââSo likewise He saith:
ââO pretender to My friendship! In the morning the breeze of My grace passed by thee, and found thee
sleeping on the bed of heedlessness, and wept over thy condition, and turned back.â Finis.
âIn the presence of the Kingâs justice, therefore, the statement of an adversary ought not to be accepted as
sufficient. And in the FurqÃ¡n, which distinguisheth between truth and falsehood, He says, âO ye who
believe, if there come unto you a sinner with a message, then discriminate, lest you fall upon a people in
ignorance and on the morrow repent of what ye have done.â 31 And it hath come down in holy tradition,
âCredit not the calumniator.â The matter hath been misapprehended by certain doctors, neither have they seen
this Servant. But those persons who have met [Him] testify that this Servant hath not spoken contrary to that
which God hath ordained in the Book, and recite this blessed verse: He saith (exalted is He) âDo ye disavow
Us for aught save that We believe in God, and what hath been sent down unto Us, and what was sent down
before?â32
âO King of the age! The eyes of these wanderers turn and gaze in the direction of the mercy of the Merciful
One, and assuredly to these afflictions shall the greatest mercy succeed, and after these most grievous
hardships shall follow great ease. But [Our] hope is this, that His Majesty the King will himself turn his
attention to [these] matters, which thing will be the cause of hope in [Our] hearts. And this is unmixed good
[Pages 61â80] 31
which hath been submitted, and God sufficeth for a witness.
âGlory be to Thee, O God! O God, I bear witness that the heart of the King is between the fingers of Thy
power: if Thou pleasest, turn it, O God, in the direction of mercy and kindliness: verily Thou art the Exalted,
the Potent, the Beneficent: there is no God but Thee, the Mighty from whom help is sought.
âConcerning the qualifications of the doctors, He saith: âBut amongst the lawyers he who guardeth himself,
observeth his religion, opposeth his lust, and obeyeth the command of his Lord--it is incumbent on the people
to follow him...â unto the end. And if the King of the age will regard this utterance, which proceeded from the
tongue of the recipient of divine inspiration, he will observe that those characterized by the qualities
transmitted in the aforementioned tradition are rarer than the philosopherâs stone. Therefore the claim of
every person pretending to science neither hath been nor is heard.
âSo likewise in describing the lawyers of the latter time He says: âThe lawyers of that time are the most evil
of lawyers under the shadow of heaven: from them cometh forth mischief, and unto them it returneth.â
âAnd if any person deny these traditions, the establishing thereof is [incumbent] on this Servant; but since
[Our] object is brevity therefore the detail of the authorities hath not been submitted.
âThose doctors who have indeed drunk of the cup of renunciation never interfered with this Servant, even as
the late Shaykh MurtadÃ¡ (may God exalt his station and cause him to dwell under the shadow of the domes
of His grace) used to show [Us] affection during the days of [Our] sojourn in âIrÃ¡q, and used not to speak
concerning this matter otherwise than God hath permitted. We ask God to help all [men] unto that which He
loveth and approveth.
âNow all people have shut their eyes to all [these] matters, and are bent on the persecution of this sect; so that
should it be demanded of certain persons, who (after Godâs grace) rest in the shadow of the Kingâs clemency
and enjoy unbounded blessings, âIn return for the Kingâs favor what service have ye wrought? Have ye by
wise policy added any country to [his] countries? Or have ye applied yourselves to aught which would cause
the comfort of the people, the prosperity of the kingdom, and the continuance of fair fame for the state?â, they
have no reply save this, that, falsely or truly, they designate a number of persons in the presence of the King
by the name of BÃ¡bÃ−s, and forthwith engage in slaughter and plunder; even as in TabrÃ−z and elsewhere
they sold certain ones, and received much wealth; and this was never represented before the presence of the
King. All these things have occurred because of this, that they have found these poor people without a helper.
They have foregone matters of moment, and have fallen upon these poor unfortunates.
âMany sects and diverse tribes rest tranquil in the shadow of the King, and of these sects one is this people.
Were it not best that the lofty endeavor and magnanimity of those who surround the King should be so
witnessed: that they should be scheming for all factions to come under the Kingâs shadow, and that they
should govern amidst all with justice? To put in force the ordinances of God is unmixed justice, and with this
all are satisfied; nay, the ordinances of God [ever] have been and will be the instrument and means for the
protection of [His] creatures, as He saith (exalted is He) â And in retaliation ye have life, O people of
understanding.â 33 [But] it is far from the justice of His Majesty the King that, for the fault of one person, a
number of persons should become the objects of the scourges of wrath. God (glorious is His mention) saith:
âNone shall bear the burden of another.â34 And this is sufficiently evident, that in every community there have
been and will be learned and ignorant, wise and foolish, sinful and pious. And to commit abominable actions
is far from the wise man. For the wise man either seeketh the world or abandoneth it. If he abandoneth it,
assuredly he will not regard aught save God, and, apart from this, the fear of God will withhold him from
committing forbidden and culpable actions. And if he seeketh the world, he will assuredly not commit deeds
which will cause and induce the aversion of [Godâs] servants and produce horror in those who are in all lands;
but rather will he practice such deeds as will cause the adhesion of mankind. So it hath been demonstrated that
[Pages 61â80] 32
detestable actions have been and will be [wrought only] by ignorant persons. We ask God to keep His servants
from regarding aught but Him, and to bring them near to Him: verily He is potent over all things.
âGlory be to Thee, O God! O My God, Thou hearest My groaning, and seest My state and My distress and My
affliction, and knowest what is in My soul. If My cry be sincerely for Thy sake, then draw thereby the hearts
of Thy creatures unto the horizon of the heaven of Thy recognition, and turn the King unto the right hand of
the throne of Thy Name the Merciful; then bestow on him, O My God, the blessing which hath descended
from the heaven of Thy favor and the clouds of Thy mercy, that he may sever himself from that which he hath
and turn toward the region of Thy bounties. O Lord, help him to support the oppressed amongst [Thy]
servants, and to raise up Thy Word amidst Thy people; then aid him with the hosts of the unseen and the seen,
that he may subdue cities in Thy Name and rule over all who are upon the earth by Thy power and authority,
O Thou in Whose hand is the Kingdom of creation: and verily Thou art He who ruleth at the beginning and in
the end: there is no God save Thee, the Potent, the Mighty, the Wise.
âThey have misrepresented matters before the presence of the King in such a way that if any ill deed proceed
from any one of this sect they account it as [a part] of the religion of these servants. But, by God, beside
Whom there is none other God, this Servant hath not sanctioned the committing of sins, much less that
whereof the prohibition hath been explicitly revealed in the Book of God! God hath prohibited unto men the
drinking of wine, and the unlawfulness thereof hath been revealed and recorded in the Book of God,35 and the
doctors of the age (may God multiply the like of them) have unanimously prohibited unto men this
abominable action; yet withal do some commit it. Now the punishment of this action falls on these heedless
persons, while those manifestations of the glory of sanctity [continue] holy and undefiled: unto their sanctity
all Being, whether of the unseen or the seen, testifieth.
âYea, these servants [of God] regard God as âdoing what He pleaseth and ordering what He willeth.â36 There
is no retreat nor way of flight for anyone save unto God, and no refuge nor asylum but in Him. And at no time
hath the caviling of men, whether learned or unlearned, been a thing to rely on, nor will it be so. The [very]
prophets, who are the pearls of the Ocean of Unity and the recipients of Divine Revelation, have [ever] been
the objects of menâs aversion and caviling; much more these servants. Even as He saith: âEvery nation
schemed against their apostle to catch him. And they contended with falsehood therewith to refute the truth.â37
So likewise He saith, â There came not unto them any apostle but they mocked at him.â 38 Consider the
appearance of the Seal of the Prophets, the King of the Elect (the soul of the worlds be His sacrifice); after the
dawning of the Sun of Truth from the horizon of the á¸¤ijÃ¡z what wrongs befell that Manifestation of the
Might of the Lord of Glory at the hands of the people of error! So heedless were men that they were wont to
consider the vexation of that Holy One as one of the greatest of good works and as the means of approaching
God Most High. For in the first years the doctors of that age, whether Jews or Christians, turned aside from
that Sun of the Highest Horizon; and, at the turning aside of those persons, all, whether humble or noble, girt
up their loins to quench the radiance of that Light of the Horizon of Ideals. The names of all are recorded in
books: amongst them were Wahb ibn RahÃ−b, Kaâb ibn Ashraf, âAbduâllÃ¡h [ibn] Ubayy, and the like of
these persons; till at length the matter reached such a point that they convened a meeting to take counsel as to
the shedding of the most pure blood of that Holy One, as God (glorious is His mention) hath declared: âAnd
when those who misbelieved plotted against thee to confine thee, or slay thee, or drive thee out; and they
plotted, and God plotted; and God is the best of plotters.â 39 So likewise He saith: âAnd if their aversion be
grievous unto thee, then, if thou art able to seek out a hole down into the earth, or a ladder up into the sky, that
thou mayest show them a sign--[do so]: but if God pleased He would assuredly bring them all to the true
guidance: be not therefore one of the ignorant.â40 By God, the hearts of those near [unto God] are scorched at
the purport of these two blessed verses; but the like of these matters certainly transmitted [to Us] are blotted
out of sight, and [men] have not reflected, neither do reflect, what was the reason of the turning aside of
[Godâs] servants at the appearance of the daysprings of divine lights.
[Pages 61â80] 33
â So, too, before the Seal of the Prophets, consider Jesus the Son of Mary. After the appearance of that
Manifestation of the Merciful One all the doctors charged that Quintessence of Faith with misbelief and
rebelliousness; until at length, with the consent of Annas, who was the chief of the doctors of that age, and
likewise Caiaphas,41 who was the most learned of the judges, they wrought upon that Holy One that which the
pen is ashamed and unable to repeat. The earth with its amplitude was too strait for Him, until God took Him
up into the heaven. But were a detailed account of the prophets to be submitted it is feared that weariness
might result.
âO would that thou mightest permit, O King, that We should send unto Thy Majesty that whereby eyes would
be refreshed, souls tranquilized, and every just person assured that with Him [i.e., BahÃ¡â uâ llÃ¡h] is
knowledge of the Book. Were it not for the turning aside of the ignorant and the willful blindness of the
doctors, verily I would utter a discourse whereat hearts would be glad and would fly unto the air from the
murmur of whose winds is heard, âThere is no God but He.â But now, because the time admitteth it not, the
tongue is withheld from utterance, and the vessel of declaration is sealed until God shall unclose it by His
power: verily He is the Potent, the Powerful.
âGlory be to Thee, O God! O My God, I ask of Thee in Thy Name, whereby Thou hast subdued whomsoever
is in the heavens and the earth, that Thou wilt keep the lamp of Thy religion with the glass of Thy power and
Thy favors, so that the winds of denial pass not by it from the region of those who are heedless of the
mysteries of Thy Sovereign Name: then increase its light by the oil of Thy wisdom: verily Thou art Potent
over whomsoever is in Thy earth and Thy heaven.
âO Lord, I ask of Thee by the Supreme Word, whereat whosoever is in the earth and the heaven feareth save
him who taketh hold of the âMost Firm Handle,â42 that Thou wilt not abandon Me amongst Thy creatures: lift
Me up unto Thee, and make Me to enter in under the shadow of Thy mercy, and give Me to drink of the pure
wine of Thy grace, that I may dwell under the canopy of Thy glory and the domes of Thy favors: verily Thou
art powerful unto that Thou wishest, and verily Thou art the Protecting, the Self-Sufficing.
âO King! The lamps of justice are extinguished, and the fire of persecution is kindled on all sides, until that
they have made My people captives. This is not the first honor which hath been violated in the way of God. It
behooveth everyone to regard and recall what befell the kindred of the Prophet until that the people made
them captives and brought them in unto Damascus the spacious; and amongst them was the Prince of
Worshipers, the Stay of the elect, the Sanctuary of the eager (the soul of all beside him be his sacrifice). It was
said unto them, âAre ye seceders?â He said, âNo, by God, we are servants who have believed in God and in
His signs, and through us the teeth of faith are disclosed in a smile, and the sign of the Merciful One shineth
forth; through our mention spreadeth Al-BathÃ¡,43 and the darkness which intervened between earth and
heaven is dispelled.â It was said, âHave ye forbidden what God hath sanctioned, or sanctioned what God hath
forbidden?â He said, âWe were the first who followed the commandments of God: we are the source of
command and its origin, and the firstfruits of all good and its consummation: we are the sign of the Eternal,
and His commemoration amongst the nations.â It was said, âHave ye abandoned the QurâÃ¡n?â He said,
âThrough us did the Merciful One reveal it; and we are gales of the All-Glorious amidst [His] creatures; we
are streams which have arisen from the most mighty Ocean whereby God revived the earth after its death;
from us His signs are diffused, His evidences are manifested, and His tokens appear; and with us are His
mysteries and His secrets.â It was said, âFor what fault [then] were ye afflicted?â He said, âFor the love of
God and our severance from all beside Him.â
âVerily We have not repeated his expressions (upon him be peace), but rather We have made manifest a spray
from the Ocean of Life which was deposited in his words, that by it those who advance may live and be aware
of what hath befallen the trusted ones of God on the part of an evil and most reprobate people. And today We
see the people censuring those who acted unjustly of yore, while they oppress more vehemently than those
oppressed, and know it not. By God, I do not desire sedition, but the purification of [Godâs] servants from all
[Pages 61â80] 34
that withholdeth them from approach to God, the King of the Day of Invocation.
âI was asleep on My couch: the breaths of My Lord the Merciful passed over Me and awakened Me from
sleep: to this bear witness the denizens [of the realms] of His Power and His Kingdom, and the dwellers in the
cities of His Glory, and Himself, the True. I am not impatient of calamities in His way, nor of afflictions for
His love and at His good pleasure. God hath made affliction as a morning shower to this green pasture, and as
a match for His lamp whereby earth and heaven are illumined.
âShall that which anyone hath of wealth endure unto him, or avail him tomorrow with him who holdeth his
forelock? If any should look on those who sleep under slabs and keep company with the dust, can he
distinguish the bones of the kingâs skull from the knuckles of the slave? No, by the King of Kings! Or doth he
know governors from herdsmen, or discern the wealthy and the rich from him who was without shoes or
carpet? By God, distinction is removed, save for him who fulfilled righteousness and judged uprightly. Where
are the doctors, the scholars, the nobles? Where is the keenness of their glances, the sharpness of their sight,
the subtlety of their thoughts, the soundness of their understandings? Where are their hidden treasures and
their apparent gauds, their bejeweled thrones and their ample couches? Alas! All have been laid waste, and the
decree of God hath rendered them as scattered dust! Emptied is what they treasured up, and dissipated is what
they collected, and dispersed is what they concealed: they have become [such that] thou seest naught but their
empty places, their gaping roofs, their uprooted beams, their new things waxed old. As for the discerning man,
verily wealth will not divert him from regarding the end; and for the prudent man, riches will not withhold
him from turning toward [God] the Rich, the Exalted. Where is he who held dominion over all whereon the
sun arose, and who spent lavishly and sought after curious things in the world and what is therein created?
Where is the lord of the swarthy squadron and the yellow standard? Where is he who ruled ZawrÃ¡,44 and
where he who wrought injustice in [Damascus] the spacious? Where are they at whose bounty treasures were
afraid, at whose openhandedness and generosity the ocean was dismayed? Where is he whose arm was
stretched forth in rebelliousness, whose heart turned away from the Merciful One? Where is he who used to
make choice of pleasures and cull the fruits of desires? Where are the dames of the bridal chambers, and the
possessors of beauty? Where are their waving branches and their spreading boughs, their lofty palaces and
trellised gardens? Where is the smoothness of the expanses thereof and the softness of their breezes, the
rippling of their waters and the murmur of their winds, the cooing of their doves and the rustling of their
trees? Where are their laughing hearts and their smiling teeth? Woe unto them! They have descended to the
abyss and become companions to the pebbles; today no mention is heard of them nor any sound; nothing is
known of them nor any hint. Will the people dispute it while they behold it? Will they deny it when they
know it? I know not in what valley they wander erringly: do they not see that they depart and return not? How
long will they be famous in the low countries and in the high, descend and ascend? âIs not the time yet come
to those who believe for their hearts to become humble for the remembrance of God?â 45 Well is it with that
one who hath said or shall say, âYea, O Lord, the time is ripe and hath come,â and who severeth himself from
all that is. Alas! naught is reaped but what is sown, and naught is taken but what is laid up, save by the grace
of God and His favor. Hath the earth conceived Him whom the veils of glory prevent not from ascending into
the Kingdom of His Lord, the Mighty, the Supreme? Have We any good works whereby defects shall be
removed or which shall bring Us near unto the Lord of causes? We ask God to deal with Us according to His
grace, not His justice, and to make Us of those who turn toward Him and sever themselves from all beside
Him.
âO King, I have seen in the way of God what no eye hath seen and no ear hath heard. Friends have disclaimed
Me; ways are straitened unto Me; the pool of safety is dried up; the plain of ease is [scorched] yellow. How
many calamities have descended, and how many will descend! I walk advancing toward the Mighty, the
Bounteous, while behind Me glides the serpent. My eyes rain down tears until My bed is drenched; but My
sorrow is not for Myself. By God, My head longeth for the spears for the love of its Lord, and I never pass by
a tree but My heart addresseth it [saying], âO would that thou wert cut down in My name and My body were
crucified upon thee in the way of My Lordâ; yea, because I see mankind going astray in their intoxication, and
[Pages 61â80] 35
they know it not: they have exalted their lusts, and put aside their God, as though they took the command of
God for a mockery, a sport, and a plaything; and they think that they do well, and that they are harbored in the
citadel of security. The matter is not as they suppose: tomorrow they shall see what they [now] deny.
âWe are about to shift from this most remote place of banishment46 unto the prison of AkkÃ¡. And, according
to what they say, it is assuredly the most desolate of the cities of the world, the most unsightly of them in
appearance, the most detestable in climate, and the foulest in water; it is as though it were the metropolis of
the owl; there is not heard from its regions aught save the sound of its hooting. And in it they intend to
imprison the Servant, and to shut in Our faces the doors of leniency and take away from Us the good things of
the life of the world during what remaineth of Our days. By God, though weariness should weaken Me, and
hunger should destroy Me, though My couch should be made of the hard rock and My associates of the beasts
of the desert, I will not blench, but will be patient, as the resolute and determined are patient, in the strength of
God, the King of Preexistence, the Creator of the nations; and under all circumstances I give thanks unto God.
And We hope of His graciousness (exalted is He) the freedom of Our necks from chains and shackles in this
imprisonment: and that He will render [all menâs] faces sincere toward Him, the Mighty, the Bounteous.
Verily He answereth him who prayeth unto Him, and is near unto him who calleth on Him. And We ask Him
to make this dark calamity a buckler for the body of His saints, and to protect them thereby from sharp swords
and piercing blades. Through affliction hath His light shone and His praise been bright unceasingly: this hath
been His method through past ages and bygone times.
âThe people shall know what today they understand not when their steeds shall stumble, their beds be rolled
up, their
[Pages 81â94]
swords be blunted, and their footsteps slip. I know not how long they shall ride the steed of desire and wander
erringly in the desert of heedlessness and error. Of glory shall any glory endure, or of abasement any
abasement? Or shall he endure who used to stay himself on high cushions, and who attained in splendor the
utmost limit? No, by My Lord the Merciful! âAll that is thereon is transient, and there remaineth [only] the
face of My Lordâ the Mighty, the Beneficent. What buckler hath not the arrow of destruction smitten, or what
pinion hath not the hand of fate plucked? From what fortress hath the messenger of death been kept back
when he came? What throne hath not been broken, or what palace hath not been left desolate? Did men but
know what pure wine of the mercy of their Lord, the Mighty, the All-Knowing, was beneath the seal, they
would certainly cast aside reproach and seek to be satisfied by this Servant; but now have they veiled Me with
the veil of darkness which they have woven with the hands of doubts and fancies. The White Hand shall
cleave an opening to this sombre night. On that day the servants [of God] shall say what those caviling women
said of yore, that there may appear in the end what began in the beginning. Do they desire to tarry when their
foot is in the stirrup? Or do they see any return in their going? No, by the Lord of Lords, save in the
Resurrection! On that day men shall arise from the tombs and shall be questioned concerning their riches.
Happy that one whom burdens shall not oppress on that day whereon the mountains shall pass away and all
shall appear for the questioning in the presence of God the Exalted! Verily He is severe in punishing.
âWe ask God to sanctify the hearts of certain of the doctors from rancor and hatred that they may regard
things with eyes which closure overcometh not; and to raise them unto a station where the world and the
lordship thereof shall not turn them aside from looking toward the Supreme Horizon, and where [anxiety for]
gaining a livelihood and [providing] household goods shall not divert them from [the thought of] that day
whereon the mountains shall be made like carpets. Though they rejoice at that which hath befallen Us of
calamity, there shall come a day whereon they shall wail and weep. By My Lord, were I given the choice
[Pages 81â94] 36
between the glory and opulence, the wealth and dignity, the ease and luxury wherein they are, and the distress
and affliction wherein I am, I would certainly choose that wherein I am today, and I would not now exchange
one atom of these afflictions for all that hath been created in the kingdom of production! Were it not for
afflictions in the way of God My continuance would have no sweetness for Me, nor would My life profit Me.
Let it not be hidden from the discerning and such as look towards the chiefest outlook that I, during the
greater part of My days, was as a Servant sitting beneath a sword suspended by a single hair who knoweth not
when it shall descend upon Him, whether it shall descend instantly or after a while. And in all this We give
thanks to God the Lord of the worlds, and We praise Him under all circumstances: verily He is a witness unto
all things.
âWe ask God to extend His shadow,47 that the unitarians may haste thereto, and that the sincere may take
shelter therein; and to bestow on [these] servants flowers from the garden of his grace and stars from the
horizon of his favors; and to assist him in that which he liketh and approveth; and to help him unto that which
shall bring him near to the Dayspring of His Most Comely Names, that he may not shut his eyes to the wrong
which he seeth, but may regard his subjects with the eye of favor and preserve them from violence. And we
ask Him (exalted is He) to make thee a helper unto His religion and a regarder of His justice, that thou mayest
rule over [His] servants as thou rulest over those of thy kindred, and mayest choose for them what thou
wouldest choose for thyself. Verily He is the Potent, the Exalted, the Protecting, the Self-Subsistent.â
Now since suitable occasion hath arisen it hath been considered appropriate that some of the precepts of
BahÃ¡âuâllÃ¡h which are contained in tracts and epistles should also be inserted briefly in this treatise, so that
the main principles and practice and [their] foundations and basis may become clear and apparent. And these
texts have been copied from numerous tracts.
Amongst them [is this]: âConsort with [people of all] religions with spirituality and fragrance.... Beware lest
the zeal of ignorance possess you amongst mankind. All originated from God and returneth unto Him: verily
He is the Source of creation and the Goal of the worlds.â
And amongst them [is this]: âYe are forbidden sedition and strife in the books and epistles; and herein I desire
naught save your exaltation and elevation, whereunto beareth witness the heaven and its stars, the sun and its
radiance, the trees and their leaves, the seas and their waves, and the earth and its treasures. We ask God to
continue His saints and strengthen them unto that which befitteth them in this blessed, precious, and wondrous
station, and We ask Him to assist those who surround Me to act according to that whereunto they have been
commanded on the part of the Supreme Pen.â
And amongst them [is this]: âThe fairest tree of knowledge is this sublime word: âYe are all the fruit of one
tree and the leaves of one branch.â Pride is not for him who loves his country, but for him who loves the
[whole] world.â
And amongst them [is this]: âVerily he who educateth his son, or one of the sons [of another], it is as though
he educated one of My sons. Upon him be the splendor of God, and His grace, and His mercy which preceded
the worlds.â
Amongst them [is this]: â O people of BahÃ¡! Ye have been and are the dawnings of affection and the
daysprings of divine grace: defile not the tongue with cursing or execration of anyone, and guard the eye from
that which is not seemly. Show forth that which ye have: if it be accepted, the object is attained; if not,
interference is vain: leave him to himself, [while] advancing toward God, the Protecting, the Self-Subsistent.
Be not a cause of grief, much less of strife and sedition. It is hoped that ye will be nurtured in the shade of the
lote-tree of Divine Grace, and practice that which God desireth. Ye are all leaves of one tree and drops of one
sea.â
[Pages 81â94] 37
Amongst them [is this]: âThe faith of God and religion of God hath been revealed and manifested from the
heaven of the Will of the King of Preexistence only for the union and concord of the dwellers upon earth:
make it not a cause of discord and dissension. The principal means and chief instrument for [bringing about]
the appearance and irradiance of the luminary of concord is the religion of God and the Law of the Lord;
while the growth of the world, the education of the nations, and the peace and comfort of those in all lands are
through the divine ordinances and decrees. This is the principal means for this most great gift; it giveth the
cup of life, bestoweth everlasting life, and conferreth eternal blessedness. The chiefs of the earth, especially
the exemplars of divine justice, must make strenuous efforts to guard this state and to upraise and preserve it.
So likewise that which is necessary is inquiry into the condition of the people, and cognizance of the deeds
and circumstances of each one of the different classes. We desire of the exemplars of Godâs power, namely of
kings and chiefs, that they will make endeavor: perchance discord may depart out of [their] midst, and the
horizons may be illumined with the light of concord. All must hold to that which floweth from the Pen of
Reminder, and practice it. God witnesseth and [all] the atoms of existences testify that we have mentioned that
which will be the cause of the exaltation, elevation, education, preservation, and reformation of the dwellers
upon earth. We desire of God that He will strengthen [His] servants. That which this Oppressed One seeketh
of all is justice and fairness: let them not be satisfied with listening; let them ponder on what hath become
manifest from this Oppressed One. I swear by the Sun of Revelation, which hath shone forth from the horizon
of the heaven of the Kingdom of the Merciful One, that, if any [other] expositor or speaker had been beheld, I
would not have made Myself an object for the malevolence and the calumnies of mankind.â Finis.
By these sentences a clue to the principles, ideas, line of conduct, behavior, and intentions of this sect is
placed in the hand; whereas if we seek to become acquainted with the truth of this matter through the accounts
and stories which are in the mouths of men, the truth will be entirely concealed and hidden by reason of their
manifold differences and contrariety. It is therefore best to discover the principles and objects of this sect from
the contents of their teachings, tracts, and epistles. There is no authority nor are there any proofs or texts
superior to these, for this is the foundation of foundations and the ultimate criterion. One cannot judge of the
generality by the speech or action of individuals, for diversity of states is one of the peculiarities and
concomitants of the human race.
At all events, in the beginning of the year one thousand two hundred and eighty-five [A.H.] they transferred
BahÃ¡âuâllÃ¡h and all those persons who were with Him from Adrianople to the prison of AkkÃ¡, and
MÃ−rzÃ¡ Yaá¸¥yÃ¡ to the fortress of Famagusta, and there they remained.48 But in Persia after a while
sundry persons who were discerning in matters, notable for wise policy, and aware and cognizant of the truth
of the earlier and later events, made representation before the presence of His Majesty the King saying, âWhat
has hitherto been reported, related, asserted, and alleged concerning this sect in the Royal Presence was either
an exaggeration, or else [the speakers] fabricated statements with a view to [their own] individual designs and
the attainment of personal advantages. If so be that His Majesty the King will investigate matters in his own
noble person, it is believed that it will become clear before his presence that this sect have no worldly object
nor any concern with political matters. The fulcrum of their motion and rest and the pivot of their cast and
conduct is restricted to spiritual things and confined to matters of conscience; it has nothing to do with the
affairs of government nor any concern with the powers of the throne; its principles are the withdrawal of veils,
the verification of signs, the education of souls, the reformation of characters, the purification of hearts, and
illumination with the gleams of enlightenment. That which befits the kingly dignity and beseems the
world-ordering diadem is this, that all subjects of every class and creed should be the objects of bounty, and
[should abide] in the utmost tranquility and prosperity under the wide shadow of the Kingâs justice. For the
divine shadow is the refuge of all the dwellers upon earth and the asylum of all mankind; it is not limited to
one party. In particular, the true nature and real doctrine of this sect have [now] become evident and well
known: all their writings and tracts have repeatedly and frequently fallen into [our] hands, and are to be found
preserved in the possession of the government. If they be perused, the actual truth and inward verity will
become clear and apparent. These pages are entirely taken up with prohibitions of sedition, [recommendations
of] upright conduct amongst mankind, obedience, submission, loyalty, conformity, and acquisition of laudable
[Pages 81â94] 38
qualities, and encouragements to become endowed with praiseworthy accomplishments and characteristics.
They have absolutely no reference to political questions, nor do they treat of that which could cause
disturbance or sedition. Under these circumstances a just government can [find] no excuse, and possesses no
pretext [for further persecuting this sect] except [a claim to the right of] interference in thought and
conscience, which are the private possessions of the heart and soul. And, as regards this matter, there has
[already] been much interference, and countless efforts have been made. What blood has been shed! What
heads have been hung up! Thousands of persons have been slain; thousands of women and children have
become wanderers or captives; many are the buildings which have been ruined; and how many noble races
and families have become headless and homeless! Yet naught has been effected and no advantage has been
gained; no remedy has been discovered for this ill, nor any easy salve for this wound. [To insure] freedom of
conscience and tranquility of heart and soul is one of the duties and functions of government, and is in all ages
the cause of progress in development and ascendency over other lands. Other civilized countries acquired not
this preeminence, nor attained unto these high degrees of influence and power, till such time as they put away
the strife of sects out of their midst, and dealt with all classes according to one standard. All are one people,
one nation, one species, one kind. The common interest is complete equality; justice and equality amongst
mankind are amongst the chief promoters of empire and the principal means to the extension of the skirt of
conquest. From whatever section of earthâs denizens signs of contentiousness appear, prompt punishment is
required by a just government; while any person who girds up the loins of endeavor and carries off the ball of
priority is deserving of royal favors and worthy of splendid gifts. Times are changed, and the need and fashion
of the world are changed. Interference with creed and faith in every country causes manifest detriment, while
justice and equal dealing towards all peoples on the face of the earth are the means whereby progress is
effected. It is right to exercise caution and care with regard to political factions, and to be fearful and
apprehensive of materialist sects; for the subjects occupying the thoughts of the former are [designs of]
interference in political matters and [desire of] ostentation, while the actions and conduct of the latter are
subversive of safety and tranquility. But this sect are steadfast in their own path and firmly established in
conduct and faith; they are pious, devoted, tenacious, and consistent in such sort that they freely lay down
their lives, and, after their own way, seek to please God; they are strenuous in effort and earnest in endeavor;
they are the essence of obedience and most patient in hardship and trouble; they sacrifice their existence and
raise no complaint or cry; what they utter is in truth the secret longing of the heart, and what they seek and
pursue is by the direction of a leader. It is therefore necessary to regard their principles and their Chief, and
not to make a trivial thing a pretext. Now since the conduct of the Chief, the teachings of His epistles, and the
purport of His writings are apparent and well known, the line of action of this sect is plain and obvious as the
sun. Of whatever was possible and practicable by way of discouragement, determent, eradication,
intimidation, reprehension, slaughter, banishment, and stripes there was no lack, yet nothing was thereby
effected. In other countries when they perceived severity and persecution in such instances to be identical with
stimulation and incitement, and saw that paying no attention was more effectual, they abated the fire of
revolution. Therefore did they universally proclaim the equal rights of all denominations, and sounded the
liberty of all classes from east to west. This clamor and outcry, this uproar and conflagration, are the
consequences of instigation, temptation, incitement, and provocation. For thirty years there has been no rumor
of disturbance or rebellion, nor any sign of sedition. Notwithstanding the duplication of adherents and the
increase and multiplication of this body, through many admonitions and encouragements to virtue this sect are
all in the utmost repose and stability: they have made obedience their distinctive trait, and in extreme
submissiveness and subordination are the loyal subjects of the King. On what lawful grounds can the
government further molest them, or permit them to be slighted? Besides this, interference with the
consciences and beliefs of peoples, and persecution of diverse denominations of men is an obstacle to the
expansion of the kingdom, an impediment to the conquest of other countries, an obstruction to multiplication
of subjects, and contrary to the established principles of monarchy. In the time when the mighty government
of Persia did not interfere with [menâs] consciences, diverse sects entered in and abode beneath the banner of
the great king, and [many] different peoples reposed and served under the shadow of that mighty
governmentâs protection. The extent of the empire increased from day to day; the greater portion of the
continent of Asia was under the just rule of its administration; and the majority of the different religions and
[Pages 81â94] 39
races were [represented] amongst the subjects of him who wore its crown. But when the custom of
interference with the creeds of all sects arose, and the principle of inquiring into menâs thoughts became the
fashion and practice, the extensive dominions of the empire of Persia diminished, and many provinces and
vast territories passed out of her hands, until it reached such a point that the great provinces of TÃºrÃ¡n,
Assyria, and Chaldea were lost; until--what need of prolixity?--the greater part of the regions of KhurÃ¡sÃ¡n
likewise passed out of the control of the government of Persia by reason of the interference with matters of
conscience and the fanaticism of its governors. For the cause of the Afghan independency and the revolt of the
Turcoman tribes was in truth this thing, else were they at no time or period separate from Persia. In face of its
evident harmfulness what necessity is there for persecuting the harmless? But if we desire to put in force the
sentence [of the doctors of religion] no one will escape fetters and chains and the keenness of the sword, for in
Persia, apart from this sect, there exist diverse sects, such as the MutÃ¡sharrÃ−s, the ShaykhÃ−s, the
SÃºfÃ−s, the Nusayris, and others, each one of whom regards the other as infidels and accuses them of crime.
Under these circumstances what need that the government should persecute this one or that one, or disturb
itself about the ideas and consciences of its subjects and people? All are the subjects of the king, and are under
the shadow of the royal protection. Everyone who hears and obeys should be undisturbed and unmolested,
while everyone who is rebellious and disobedient deserves punishment at the hands of his Majesty the King.
Above all, the times are completely changed, while principles and institutions have undergone alteration. In
all countries such actions hinder development and progress, and cause decline and deterioration. Of the
violent agitation which has befallen the supports of Oriental government the chief cause and principal factor
are in truth these laws and habits of interference; while that state the seat of whose dominion over the Atlantic
and the Baltic is in the furthest regions of the North has, by reason of equal dealing with its different subjects
and the establishment of the uniform political rights of diverse nationalities, acquired extensive colonies in
each of the five continents of the world.49 Where is this little island in the North Atlantic, and where the vast
territory of the East Indies? Can such extension be obtained save by equal justice to all peoples and classes?
At all events, by means of just laws, freedom of conscience, and uniform dealing and equity towards all
nationalities and peoples, they have actually brought under their dominion nearly all of the inhabited quarter
of the world, and by reason of these principles of freedom they have added day by day to the strength, power,
and extent of their empire, while most of the peoples on the face of the earth celebrate the name of this state
for its justice. As regards religious zeal and true piety, their touchstone and proof are firmness and
steadfastness in noble qualities, virtues, and perfections, which are the greatest blessings of the human race;
but not interference with the belief of this one or that one, demolition of edifices, and cutting off of the human
race. In the middle ages, whereof the beginning was the time of the fall of the Roman Empire, and the end the
capture of Constantinople at the hands of [the followers of] IslÃ¡m, fierce intolerance and molestation of far
and near arose in [all] the countries of Europe by reason of the paramount influence of religious leaders. The
matter came to such a pass that the edifice of humanity seemed tottering to its fall, and the peace and comfort
of chief and vassal, king and subject, became hidden behind the veil of annihilation. Night and day all parties
were slaves to apprehension and disquietude: civilization was utterly destroyed: the control and order of
countries was neglected: the principles and essentials of the happiness of the human race were in abeyance:
the supports of kingly authority were shaken: but the influence and power of the heads of religion and of the
monks were in all parts complete. But when they removed these differences, persecution, and bigotries out of
their midst, and proclaimed the equal rights of all subjects and the liberty of menâs consciences, the lights of
glory and power arose and shone from the horizons of that kingdom in such wise that those countries made
progress in every direction; and whereas the mightiest monarchy of Europe had been servile to and abased
before the smallest government of Asia, now the great states of Asia are unable to oppose the small states of
Europe. These are effectual and sufficient proofs that the conscience of man is sacred and to be respected; and
that liberty thereof produces widening of ideas, amendment of morals, improvement of conduct, disclosure of
the secrets of creation, and manifestation of the hidden verities of the contingent world. Moreover, if
interrogation of conscience, which is one of the private possessions of the heart and the soul, take place in this
world, what further recompense remains for man in the court of divine justice at the day of general
resurrection? Convictions and ideas are within the scope of the comprehension of the King of kings, not of
kings; and soul and conscience are between the fingers of control of the Lord of hearts, not of [His] servants.
[Pages 81â94] 40
So in the world of existence two persons unanimous in all grades [of thought] and all beliefs cannot be found.
âThe ways unto God are as the number of the breaths of [His] creaturesâ is a mysterious truth, and âTo every
[people] We have appointed a [separate] riteâ50 is one of the subtleties of the QurâÃ¡n. If this vast energy and
precious time which have been expended in persecuting other religions, and whereby no sort of result or effect
has been obtained, had been spent in strengthening the basis of the monarchy, fortifying the imperial throne,
making prosperous the realms of the sovereign, and quickening the subjects of the king, ere now the royal
dominions would have become prosperous, the seed-plot of the people would have been watered by the
bounty of princely justice, and the splendor of the kingdom of Persia would be evident and apparent as the
true dawn throughout the horizons of the world.â
These questions and considerations, at all events, certain persons have reported. But let us return to our
original subject. The Royal Personage was pleased to investigate the hidden secret in his own noble person.
According to the account transmitted, it became clear and obvious before the [Royal] Presence that most of
these suspicions arose from the intrigues of persons of influence who were continually engaged in fabricating
matters behind the veil of fancy and casting suspicion upon the community, and who, to attain advantages for
themselves and preserve their own positions, were wont to make motes appear as globes, and straws as
mountains in the mirror of their imagination. For these suspicions there was absolutely no foundation or basis,
nor had these assertions any proof or verisimilitude. What power and ability have the helpless people, or what
boldness and strength have poor subjects that they should inflict injury or hurt on the sovereign might, or be
able to oppose the military forces of the crown?
From that time till now disturbance and sedition have been on the wane in Persia, and clamor and strife have
ceased; although [still] on rare occasions certain of the official doctors do, for their own personal and private
advantage, stir up the common folk, raise a hue and cry, and, by their importunity and pertinacity, molest one
or two individuals of this sect, as happened ten or twelve years ago in Iá¹£fÃ¡hÃ¡n. For there were amongst
the inhabitants of Iá¹£fÃ¡hÃ¡n two brothers, Siyyids of TabÃ¡tabÃ¡, Siyyid á¸¤asan and Siyyid á¸¤usayn,
celebrated in those parts for piety, trustworthiness, and nobility; men of wealth, engaged in commerce,
behaving towards all men with perfect kindliness and courtesy. And to all outward appearance no one had
observed in either of these two brothers any swerving from what was best, much less any conduct or behavior
which could deserve torment or punishment; for, as is related, they were admitted by all [preeminent] in all
praiseworthy and laudable qualities, while their deeds and actions were like exhortations and admonitions.
These had transacted business with MÃ−r Muá¸¥ammad á¸¤usayn the ImÃ¡m-Jumâih of Iá¹£fÃ¡hÃ¡n; and
when they came to make up their accounts it appeared that the sum of eighteen thousand tÃºmans was due to
them. They [therefore] broke off [further] transactions, prepared a bond for this sum, and desired it to be
sealed. This thing was grievous to the ImÃ¡m-Jumâih, so that he came to the stage of anger and enmity.
Finding himself in debt, and having no recourse but to pay, he raised clamor and outcry saying âThese two
brothers are BÃ¡bÃ−s and deserve severe punishment from the king.â A crowd at once attacked their house,
plundered and pillaged all their goods, distressed and terrified their wives and children, and seized and
despoiled all their possessions. Then, fearing that they might refer the punishment to the step of the kingâs
throne and loose their tongues in demand of redress, he [i.e., the ImÃ¡m-Jumâih] fell to thinking how to
compass their death and destroy them. He therefore persuaded certain of the doctors to cooperate with him,
and they pronounced sentence of death. Afterwards they arrested those two brothers, put them in chains, and
brought them before the public assembly. Yet seek as they might to fix on them some accusation, find some
fault, or discover some pretext, they were unable to do so. At length they said, âYou must either renounce this
faith, or else lay down your heads beneath the sword of punishment.â Although some of those present urged
them saying, â Say merely â We are not of this sect,â and it is sufficient, and will be the means of your
deliverance and protection,â they would by no means consent, but rather confirmed and declared it with
eloquent speech and affecting utterance, so that the rage and violence of the ImÃ¡m-Jumâih boiled over, and,
not satisfied with killing and destroying them, they inflicted sundry indignities on their bodies after death to
mention which is not fitting, and of which the details are beyond the power of speech. Indeed in such wise
was the blood of these two brothers shed that even the Christian priest of JulfÃ¡ cried out, lamented, and wept
[Pages 81â94] 41
on that day; and this event befell after such sort that everyone wept over the fate of those two brothers, for
during the whole period of their life they had never distressed the feelings even of an ant, while by general
report they had in the time of the famine in Persia spent all their wealth in relieving the poor and distressed.
Yet, notwithstanding this reputation, were they slain with such cruelty in the midst of the people!
But now for a long while the justice of the King has prevented and withheld, and none dares attempt such
grievous molestations.
[Pages 81â94] 42
Footnotes
1.
20 October 1819.
2.
23 May 1844.
3.
QurâÃ¡n 12.
4.
Undertake the pilgrimage to Mecca.
5.
Muá¸¥ammad ShÃ¡h died September 4, 1848; the English translation of A Travelerâs Narrative first
appeared in 1891.
6.
QurâÃ¡n 108.
7.
QurâÃ¡n 103.
8.
A reference to BahÃ¡âuâllÃ¡h, âHim Whom God shall make manifest,â whose precursor the BÃ¡b
considered Himself to be.
9.
The MathnavÃ−.
10.
The MathnavÃ−.
11.
QurâÃ¡n 7:154.
12.
The ShÃ−âites.
13.
QurâÃ¡n 37:173.
14.
9 July 1850.
15.
AtabÃ¡t âAlÃ−yat, literally Supreme Shrines, a term by which the ShÃ−âih Muslims referred to the
cities of KazÃ−mayn, Najaf, and KarbilÃ¡ and generally applied to the region of eastern âIrÃ¡q, of
which BaghdÃ¡d was the center. When BahÃ¡âuâllÃ¡h was released from prison and banished from
Persia, He chose BaghdÃ¡d for the place of His exile.
16.
That is, BahÃ¡âuâllÃ¡h.
17.
QurâÃ¡n 95:4.
18.
QurâÃ¡n 23:14.
19.
1852. á¸¤in, according to the Abjad notation, equals 68. Cf. The Dawn-Breakers: NabÃ−lâs Narrative
of the Early Days of the BahÃ¡â Ã− Revelation, trans. and ed. Shoghi Effendi (Wilmette, Ill.:
BahÃ¡âÃ− Publishing Trust, 1932), p. 18, note 1: In 1268 BahÃ¡âuâllÃ¡h, chained in the Black Pit of
á¹¬ihrÃ¡n, received the first intimations of His Divine Mission, and that same year hinted of this in
His odes.
20.
Footnotes 43
QurâÃ¡n 27:90.
21.
Throughout His Writings the âOppressed Oneâ refers to BahÃ¡âuâllÃ¡h Himself.
22.
The ordinances of God.
23.
QurâÃ¡n 55:3â4.
24.
QurâÃ¡n 4:80.
25.
QurâÃ¡n 6:17; 10:107.
26.
MÃ−rzÃ¡ Yaá¸¥yÃ¡â s title was Subh-i-Azal, the Morning of Eternity. BahÃ¡â uâ llÃ¡h, in this
connection, cites Amos 4:12â 13, which says that God â maketh the morning darkness.â Cf.
BahÃ¡âuâllÃ¡h, Epistle to the Son of the Wolf (Wilmette, Ill.: BahÃ¡âÃ− Publishing Trust, 1953), p.
146. See Shoghi Effendi, God Passes By (Wilmette, Ill.: BahÃ¡âÃ− Publishing Trust, 1974), p.114,
for other titles of MÃ−rzÃ¡ Yaá¸¥yÃ¡.
27.
Cf. QurâÃ¡n 27:22.
28.
á¹¬ihrÃ¡n.
29.
QurâÃ¡n 3:35; 22:19.
30.
QurâÃ¡n 2:88; 62:6.
31.
QurâÃ¡n 49:6.
32.
QurâÃ¡n 5:64.
33.
QurâÃ¡n 2:175.
34.
QurâÃ¡n 6:164; 17:16; 35:19; 39:9; 53:39.
35.
QurâÃ¡n 5:92.
36.
QurâÃ¡n 2:254; 3:35; 22:14, 19
37.
QurâÃ¡n 40:5.
38.
QurâÃ¡n 15:11; 36:29
39.
QurâÃ¡n 8:30.
40.
QurâÃ¡n 6:35.
41.
See John 11:49â50; Acts 4:6â10; 18:13â28; Acts 4:6â10.
42.
QurâÃ¡n 2:257; 31:21
43.
Mecca.
Footnotes 44
44.
BaghdÃ¡d.
45.
QurâÃ¡n 57:15.
46.
Adrianople.
47.
Reference to the ShÃ¡h of Persia.
48.
1868.
49.
England.
50.
QurâÃ¡n 22:35.
***END OF THE PROJECT GUTENBERG EBOOK A TRAVELERâS NARRATIVE***
Footnotes 45
Credits
June 2006Â Â
Converted from Microsoft Word document format to TEI master format.
Joshua Hutchinson
Credits 46
A Word from Project Gutenberg
This file should be named 19300-h.html or 19300-h.zip.
This and all associated files of various formats will be found in: http://www.gutenberg.org/dirs/1/9/3/0/19300/
Updated editions will replace the previous one â the old editions will be renamed.
Creating the works from public domain print editions means that no one owns a United States copyright in
these works, so the Foundation (and you!) can copy and distribute it in the United States without permission
and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this
license, apply to copying and distributing Project Gutenbergâ¢ electronic works to protect the Project
Gutenbergâ¢ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this
eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as
creation of derivative works, reports, performances and research. They may be modified and printed and given
away â you may do practically anything with public domain eBooks. Redistribution is subject to the
trademark license, especially commercial redistribution.
A Word from Project Gutenberg 47

The Full Project Gutenberg License
Please read this before you distribute or use this work.
To protect the Project Gutenbergâ¢ mission of promoting the free distribution of electronic works, by using or
distributing this work (or any other work associated in any way with the phrase âProject Gutenbergâ), you
agree to comply with all the terms of the Full Project Gutenbergâ¢ License (available with this file or online at
http://www.gutenberg.org/license).
Section 1.
General Terms of Use & Redistributing Project Gutenbergâ¢ electronic works
1.A.
By reading or using any part of this Project Gutenbergâ¢ electronic work, you indicate that you have read,
understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright)
agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenbergâ¢ electronic works in your possession. If you paid a fee for obtaining
a copy of or access to a Project Gutenbergâ¢ electronic work and you do not agree to be bound by the terms of
this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in
paragraph 1.E.8.
1.B.
âProject Gutenbergâ is a registered trademark. It may only be used on or associated in any way with an
electronic work by people who agree to be bound by the terms of this agreement. There are a few things that
you can do with most Project Gutenbergâ¢ electronic works even without complying with the full terms of
this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenbergâ¢
electronic works if you follow the terms of this agreement and help preserve free future access to Project
Gutenbergâ¢ electronic works. See paragraph 1.E below.
1.C.
The Project Gutenberg Literary Archive Foundation (âthe Foundationâ or PGLAF), owns a compilation
copyright in the collection of Project Gutenbergâ¢ electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an individual work is in the public domain in the
United States and you are located in the United States, we do not claim a right to prevent you from copying,
distributing, performing, displaying or creating derivative works based on the work as long as all references to
Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenbergâ¢ mission of
promoting free access to electronic works by freely sharing Project Gutenbergâ¢ works in compliance with
the terms of this agreement for keeping the Project Gutenbergâ¢ name associated with the work. You can
easily comply with the terms of this agreement by keeping this work in the same format with its attached full
Project Gutenbergâ¢ License when you share it without charge with others.
This particular work is one of the few copyrighted individual works included with the permission of the
copyright holder. Information on the copyright owner for this particular work and the terms of use imposed by
The Full Project Gutenberg License 48

the copyright holder on this work are set forth at the beginning of this work.
1.D.
The copyright laws of the place where you are located also govern what you can do with this work. Copyright
laws in most countries are in a constant state of change. If you are outside the United States, check the laws of
your country in addition to the terms of this agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any other Project Gutenbergâ¢ work. The
Foundation makes no representations concerning the copyright status of any work in any country outside the
United States.
1.E.
Unless you have removed all references to Project Gutenberg:
1.E.1.
The following sentence, with active links to, or other immediate access to, the full Project Gutenbergâ¢
License must appear prominently whenever any copy of a Project Gutenbergâ¢ work (any work on which the
phrase âProject Gutenbergâ appears, or with which the phrase âProject Gutenbergâ is associated) is accessed,
displayed, performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it,
give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at
http://www.gutenberg.org
1.E.2.
If an individual Project Gutenbergâ¢ electronic work is derived from the public domain (does not contain a
notice indicating that it is posted with permission of the copyright holder), the work can be copied and
distributed to anyone in the United States without paying any fees or charges. If you are redistributing or
providing access to a work with the phrase âProject Gutenbergâ associated with or appearing on the work, you
must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use
of the work and the Project Gutenbergâ¢ trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3.
If an individual Project Gutenbergâ¢ electronic work is posted with the permission of the copyright holder,
your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms
imposed by the copyright holder. Additional terms will be linked to the Project Gutenbergâ¢ License for all
works posted with the permission of the copyright holder found at the beginning of this work.
1.E.4.
Do not unlink or detach or remove the full Project Gutenbergâ¢ License terms from this work, or any files
containing a part of this work or any other work associated with Project Gutenbergâ¢.
1.C. 49
1.E.5.
Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic
work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate
access to the full terms of the Project Gutenbergâ¢ License.
1.E.6.
You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or
proprietary form, including any word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenbergâ¢ work in a format other than âPlain Vanilla ASCIIâ or other format
used in the official version posted on the official Project Gutenbergâ¢ web site (http://www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a
means of obtaining a copy upon request, of the work in its original âPlain Vanilla ASCIIâ or other form. Any
alternate format must include the full Project Gutenbergâ¢ License as specified in paragraph 1.E.1.
1.E.7.
Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project
Gutenbergâ¢ works unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8.
You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenbergâ¢
electronic works provided that
â¢Â Â You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenbergâ¢
works calculated using the method you already use to calculate your applicable taxes. The fee is
owed to the owner of the Project Gutenbergâ¢ trademark, but he has agreed to donate royalties under
this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid
within 60 days following each date on which you prepare (or are legally required to prepare) your
periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project
Gutenberg Literary Archive Foundation at the address specified in Section 4, âInformation about
donations to the Project Gutenberg Literary Archive Foundation.â
â¢Â Â You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail)
within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenbergâ¢
License. You must require such a user to return or destroy all copies of the works possessed in a
physical medium and discontinue all use of and all access to other copies of Project Gutenbergâ¢
works.
â¢Â Â You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a
replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days
of receipt of the work.
â¢Â Â You comply with all other terms of this agreement for free distribution of Project Gutenbergâ¢
works.
1.E.5. 50
1.E.9.
If you wish to charge a fee or distribute a Project Gutenbergâ¢ electronic work or group of works on different
terms than are set forth in this agreement, you must obtain permission in writing from both the Project
Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenbergâ¢ trademark.
Contact the Foundation as set forth in Section 3 below.
1.F.
1.F.1.
Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on,
transcribe and proofread public domain works in creating the Project Gutenbergâ¢ collection. Despite these
efforts, Project Gutenbergâ¢ electronic works, and the medium on which they may be stored, may contain
âDefects,â such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright
or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or
computer codes that damage or cannot be read by your equipment.
1.F.2.
LIMITED WARRANTY, DISCLAIMER OF DAMAGES â Except for the âRight of Replacement or Refundâ
described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project
Gutenbergâ¢ trademark, and any other party distributing a Project Gutenbergâ¢ electronic work under this
agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE
THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF
WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU
AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER
THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT,
CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE
POSSIBILITY OF SUCH DAMAGE.
1.F.3.
LIMITED RIGHT OF REPLACEMENT OR REFUND â If you discover a defect in this electronic work
within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you received the work on a physical medium,
you must return the medium with your written explanation. The person or entity that provided you with the
defective work may elect to provide a replacement copy in lieu of a refund. If you received the work
electronically, the person or entity providing it to you may choose to give you a second opportunity to receive
the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in
writing without further opportunities to fix the problem.
1.F.4.
Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you
'AS-IS,' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT
NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.E.9. 51
1.F.5.
Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain
types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state
applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation
permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement
shall not void the remaining provisions.
1.F.6.
INDEMNITY â You agree to indemnify and hold the Foundation, the trademark owner, any agent or
employee of the Foundation, anyone providing copies of Project Gutenbergâ¢ electronic works in accordance
with this agreement, and any volunteers associated with the production, promotion and distribution of Project
Gutenbergâ¢ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise
directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any
Project Gutenbergâ¢ work, (b) alteration, modification, or additions or deletions to any Project Gutenbergâ¢
work, and (c) any Defect you cause.
Section 2.
Information about the Mission of Project Gutenbergâ¢
Project Gutenbergâ¢ is synonymous with the free distribution of electronic works in formats readable by the
widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the
efforts of hundreds of volunteers and donations from people in all walks of life.
Volunteers and financial support to provide volunteers with the assistance they need, is critical to reaching
Project Gutenbergâ¢'s goals and ensuring that the Project Gutenbergâ¢ collection will remain freely available
for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a
secure and permanent future for Project Gutenbergâ¢ and future generations. To learn more about the Project
Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at http://www.pglaf.org.
Section 3.
Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation
organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue
Service. The Foundation's EIN or federal tax identification number is 64-6221541. Its 501(c)(3) letter is
posted at http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 MelanÂ Dr. S.Â Fairbanks, AK, 99712., but its volunteers
and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500
West, Salt Lake City, UT 84116, (801) 596-1887, email business@pglaf.org. Email contact links and up to
date contact information can be found at the Foundation's web site and official page at http://www.pglaf.org
1.F.5. 52
For additional contact information:
Dr.Â Gregory B.Â Newby

Chief Executive and Director
gbnewby@pglaf.org
Section 4.
Information about Donations to the Project Gutenberg Literary Archive

Foundation
Project Gutenbergâ¢ depends upon and cannot survive without wide spread public support and donations to
carry out its mission of increasing the number of public domain and licensed works that can be freely
distributed in machine readable form accessible by the widest array of equipment including outdated
equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status
with the IRS.
The Foundation is committed to complying with the laws regulating charities and charitable donations in all
50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort,
much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in
locations where we have not received written confirmation of compliance. To SEND DONATIONS or
determine the status of compliance for any particular state visit http://www.gutenberg.org/fundraising/donate
While we cannot and do not solicit contributions from states where we have not met the solicitation
requirements, we know of no prohibition against accepting unsolicited donations from donors in such states
who approach us with offers to donate.
International donations are gratefully accepted, but we cannot make any statements concerning tax treatment
of donations received from outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are
accepted in a number of other ways including checks, online payments and credit card donations. To donate,
please visit: http://www.gutenberg.org/fundraising/donate
Section 5.
General Information About Project Gutenbergâ¢ electronic works.
Professor Michael S. Hart is the originator of the Project Gutenbergâ¢ concept of a library of electronic works
that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenbergâ¢
eBooks with only a loose network of volunteer support.
Project Gutenbergâ¢ eBooks are often created from several printed editions, all of which are confirmed as
Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in
compliance with any particular paper edition.
Each eBook is in a subdirectory of the same number as the eBook's eBook number, often in several formats
including plain vanilla ASCII, compressed (zipped), HTML and others.
Information about the Project Gutenberg Literary Archive Foundation 53

Corrected editions of our eBooks replace the old file and take over the old filename and etext number. The
replaced older file is renamed. Versions based on separate sources are treated as new eBooks receiving new
filenames and etext numbers.
Most people start at our Web site which has the main PG search facility: http://www.gutenberg.org
This Web site includes information about Project Gutenbergâ¢, including how to make donations to the
Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe
to our email newsletter to hear about new eBooks.
General Information About Project Gutenbergâ¢ electronic works. 54

A Traveler's Narrative by 'Abdu'l-Bahá, 1844-1921

Enviado por

Dados do documento

Descrição original:

Título original

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

A Traveler's Narrative by 'Abdu'l-Bahá, 1844-1921

Enviado por

Direitos autorais:

Formatos disponíveis

Baha'i Terms of Use

3. The Content must be used solely for a non-commercial purpose.

Baha'i Terms of Use 1

A TRAVELERâS NARRATIVE WRITTEN TO ILLUSTRATE THE EPISODE OF THE BÃB 3

set down in writing.

âSo likewise He saith:

ââSo likewise He saith:

ââSo likewise He saith:

which hath been submitted, and God sufficeth for a witness.

***END OF THE PROJECT GUTENBERG EBOOK A TRAVELERâS NARRATIVE***

A Word from Project Gutenberg 47

General Terms of Use & Redistributing Project Gutenbergâ¢ electronic works

The Full Project Gutenberg License 48

Unless you have removed all references to Project Gutenberg:

Information about the Mission of Project Gutenbergâ¢

Information about the Project Gutenberg Literary Archive Foundation

For additional contact information:

Dr.Â Gregory B.Â Newby

Information about Donations to the Project Gutenberg Literary Archive

General Information About Project Gutenbergâ¢ electronic works.

Information about the Project Gutenberg Literary Archive Foundation 53

General Information About Project Gutenbergâ¢ electronic works. 54

Você também pode gostar

END OF THE PROJECT GUTENBERG EBOOK A TRAVELERâS NARRATIVE